Vayechi

Genesis:47:28

וַיְחִ֤י יַעֲקֹב֙ בְּאֶ֣רֶץ מִצְרַ֔יִם שְׁבַ֥ע עֶשְׂרֵ֖ה שָׁנָ֑ה וַיְהִ֤י יְמֵֽי־יַעֲקֹב֙ שְׁנֵ֣י חַיָּ֔יו שֶׁ֣בַע שָׁנִ֔ים וְאַרְבָּעִ֥ים וּמְאַ֖ת שָׁנָֽה׃ 28 P Jacob lived seventeen years in the land of Egypt, so that the span of Jacob’s life came to one hundred and forty-seven years.
The text discusses the importance of understanding and knowledge in Torah study, highlighting the idea that God is intimately involved in every detail. Jacob lived in Egypt for seventeen peaceful years before his death, symbolizing the end of his life and the beginning of Israel's exile. Despite previous suffering, Jacob found peace during these years. Rabbeinu Bahya and Ramban provide interpretations of numbers in biblical verses, while the Talmud connects the 147 psalms in the Book of Psalms to Jacob's years. Rebbi's toothache was healed after showing mercy, reflecting Psalm 145:9. Both Targums confirm Jacob's seventeen years in Egypt and total lifespan of 147 years.

Chasidut

The text discusses the importance of understanding and knowledge in Torah study, emphasizing that without understanding the general principles, one cannot grasp the details, and vice versa. It explains that "Yaakov" represents knowledge (Da'at) which is the detail, while "he lived" represents the root of life, which is the principle of everything. This highlights the idea that God is intimately involved in every detail, no matter how small.

Mei HaShiloach, Volume I, Genesis, Vayechi 1

“And Yaakov lived ….” (Bereshit, 47:28) It is written in the tractate Avot (Ch. 3, Mishna 17), “if there is no understanding [Binah], then there is no knowledge [Da’at].” “Understanding” means the principles of words of Torah, meaning the reasons for things, as in the phrase often found, “this is the principle,” and by means of this principle man may know several details. “Knowledge” (Da’at, which is more than knowledge; rather a kind of consciousness that enables the intellect to synthesize conflicting information.) is the details. This is the meaning of “if there is no understanding then there is no knowledge,” for if a man does not know the general principle that is the reason for the matter, then he cannot understand the detail, for from one detail is known the next detail. The converse is also true, for if there is no knowledge then there is no understanding. For if one can say that he knows a principle, but does not need to know its resulting details, on this it says, “if there is no knowledge.” Meaning, if the details are not organized for you, then you will not be able to truly know the root of the principle, so how will you be able to branch out from there? This is the meaning of “and he lived,” meaning the root of life, which is the principle of everything; and “Yaakov” means knowledge [Da’at] which is the detail, for Yaakov represents Zeir Anpin. (Zeir Anpin represents the “miniature presence,” and is one of the Divine personae in the kabbalah.) In other words, (Yaakov is) how God watches, or rather, is intimately involved, in every detail necessary for every matter, even the smallest of the small.

Commentary

Jacob lived in Egypt for seventeen years, which were the only years of serenity in his life, symbolizing the end of his life and the beginning of Israel's exile, with the Torah not separating the portion to allude to the closing of Jacob's eyes and the spiritual blindness of Israel. The number seventeen represents the years Jacob provided for Joseph before his son provided for him, highlighting a measure-for-measure concept. The Torah's mention of the total years of Jacob's life before his death may point to the fact that Jacob's life was cut short due to his curse on the thief of Laban's idols, indicating a lack of full life due to earlier actions. The Torah emphasizes these years to show how Jacob's life was a unit, with the last seventeen years being the true essence of his life, a period of peace after many hardships.

Abarbanel on Torah, Genesis 47:28

Please do not bury me in Egypt. He was concerned that Yoseif would leave his coffin in Egypt until the redemption to ensure that the Israelites would take his own out as well.

Chizkuni, Genesis 47:28:1

ויחי יעקב, “Yaakov lived;” according to Rashi, the reason why this portion has not been separated from the preceding portion by as much as the space of a single letter, is because with the death of Yaakov the “eyes and the heart” of his descendants were as if closed to the spiritual mission they were to bring to the world, as they were being enslaved. You might well ask that seeing that Joseph his son ruled in Egypt for another 54 years during which all of his descendants enjoyed complete freedom, how is that possible? The answer is that this was not quite so. [His family had become culturally too dependent on Egypt. Ed.] When Jacob died, slavery started very, very slowly without anyone taking notice. Another interpretation for the omission of even a minimum amount of blank space in the Torah before the commencement of this portion is that the subject dealt with here was inextricably interwoven with what preceded it, i.e. the Torah’s description of the years during which Yaakov lived thus far.

Chizkuni, Genesis 47:28:2

ויחי יעקב בארץ מצרים, “Yaakov lived in the land of Egypt;” all the years of Yaakov until he settled in Egypt could not truly be described as חיים, “life,” seeing that they were all clouded by different kinds of anguish. It was only during his last seventeen years in Egypt that his mind was at rest and not beset by serious worries of one kind or another. In fact, this whole verse has been inserted in the Torah as a compliment to Joseph who was the cause of Yaakov’s last seventeen years being happy years. During those 17 years he repaid his father who had sustained him for the first seventeen years of his life, by providing for him during the last 17 years of his life. He had been seventeen years old when he had been sold.

Da'at Zekenim on Genesis 47:28:1

ויחי יעקב, “Yaakov “lived;” Rashi explains why there is not even the space of a single letter between the last letter of the previous portion and the first letter of this portion. It is the only time this occurs in the Torah. He writes that as soon as the eyes of Yaakov closed for the last time, so did the spiritual eyes of the Jewish nation and their hearts, on account of the hardships experienced when they became enslaved. [He adds that an alternate explanation is that seeing he was about to reveal parts of the future to his children, G–d immediately deprived him of his prophetic insights, preventing him form carrying out his wish. Ed.] The difficulty with Rashi’s first explanation is that Joseph’s rule in Egypt continued for another 54 years, during which period the Jews enjoyed preferred social status. Also, how do we know that Yaakov had at all been privy to what would happen to his descendants after his death, and when? We would have to answer that in his dream of the ladder he watched the ascension of that ladder by the guardian angel of brother Esau, as Rashi had explained in his commentary of B’reshit Rabbah, 68,12, and as we know from Pirke de Rabbi Eliezer chapter 35.

Da'at Zekenim on Genesis 47:28:2

'ויחי יעקב בארץ מצרים וגו, “Why did the Torah mention the number of years that Yaakov lived in Egypt? We could have figured this out from the data the Torah already provided us with about how old Joseph was when he left the house of father, (Genesis 37,2) how old he was when he was appointed as viceroy by Pharaoh, and from the age of Yaakov (130) at the time of his death which is listed in the same verse. The point the Torah wished us to appreciate is that just as for the first seventeen years of his life Yaakov, his father, had provided for him, during the last seventeen years of his life, his son Joseph provided for his father.

Or HaChaim on Genesis 47:28:1

ויחי יעקב, Jacob lived, etc. Although G'd had changed Jacob's name to Israel in 35,10, this is one of numerous instances when the Torah refers to him again as Jacob. I have explained that Jacob's permanent personality (נפש) had not changed as we know from Berachot 7 which interprets Psalms 46,9 where the word שמות, desolation, is re-interpreted to mean also שמות, names. The name Israel was an additional name reflecting spiritual highs that Jacob attained from time to time.

Or HaChaim on Genesis 47:28:10

According to this approach we have to justify the word ויהי as a hint by the Torah that Jacob did not exploit all the good years of life on earth he could have enjoyed because he had caused Rachel's premature death when he uttered the oath that anyone who had stolen Laban's Teraphim should not live (31,32). Bereshit Rabbah 74,9 writes that the reason Jacob did not attain the age of his father Isaac (180), was that he lost 33 years of his life, a number corresponding to the numerical value of the word יחיה when he had said in 31,32 that the person who stole Laban's teraphim לא יחיה, should not live.

Or HaChaim on Genesis 47:28:11

We are now left with the task of explaining why the Torah reports on the total of Jacob's years long before he was actually about to die, and before he had called in his sons to give them his last blessing. Perhaps the Torah wanted Jacob (and us) to become aware that he did not have the life expectancy of his father or his grandfather. This may have prompted him to call in his son Joseph order to make him swear that he would bury him in the land of Canaan. The patriarchs were all prophets and Jacob may well have been aware that he had forfeited 33 years of his life by his premature curse. As a result of this foreknowledge he called upon his son Joseph to visit him at that time in order to discuss burial arrangements.

Or HaChaim on Genesis 47:28:12

If we look for some kind of allusion in the fact that Jacob enjoyed precisely 17 years in Egypt at the expense of his son Joseph who had become the provider of the family, it maybe that this number of years corresponded to the number of years Jacob himself had provided for Joseph before the latter had been sold into slavery by his brothers. It is also interesting that the number 17 is equal to the numerical value of the word טוב, good. Perhaps the Torah hints that Jacob experienced a repayment of the good he had done for Joseph while the latter grew up, when his son now repaid him with an equal number of years.

Or HaChaim on Genesis 47:28:2

We do need to examine the criteria which cause the Torah to refer to Jacob sometimes as "Jacob" and other times as "Israel." It is a fact that when these names are applied to the Jewish people as a whole, the name Jacob reflects some deficiency in the Jewish nation, whereas the name Israel reflects the fact that the nation lived up to its potential on the occasions when it is described by that name. This principle has been alluded to in the Zohar 210 on Parshat Balak. The reason given there cannot be applied to Jacob the individual, however, inasmuch as he lived a righteous life at all times.

Or HaChaim on Genesis 47:28:3

We must remember that Jacob strove to attain a very high degree of sanctity, one which is reflected in his name Israel. Spiritual highs are attainable only when one simultaneously frees oneself of such human concerns as pain, anguish, anger, etc. The kind of sanctity Jacob strove for needed to be based on the attainment of a degree of serenity in his earthly life, something that we nowadays experience only on the Sabbath, a day that G'd has imbued with the quality of מנוחה. He gave us an additional soul in order to appreciate that day to the full, and in order to help us to disregard all the depressing phenomena we have to deal with during the 6 days preceding the Sabbath. The reason we are able to do this is because the מנוחה emanates in the higher spiritual regions. This is why G'd Himself called the Sabbath עונג, delight. Whenever Jacob experienced the kind of spiritual serenity we are meant to experience every Sabbath, he qualified for the name Israel. The Torah therefore informs us about all these occasions by referring to him by his additional name. Whenever Jacob experienced worries, etc., this serenity departed from him similar to the departure of the נשמה יתרה from every Jew at the end of the Sabbath. At such times the Torah reverts to referring to our patriarch as being merely "Jacob."

Or HaChaim on Genesis 47:28:4

I shall make a short list of instances where the respective names of Jacob and Israel clearly reflect different frames of mind of Jacob/Israel. In Genesis 35,10 where G'd tells Jacob for the first time that though his name remains Jacob he will henceforth also be entitled to the name Israel, the reason that G'd emphasised that at that time his name was still Jacob is that he had just heard about the death of his mother Rivkah (compare Bereshit Rabbah 82, which understands the words: "He (G'd) blessed him" in 35,9 as the blessing one extends to mourners). This is why the name Jacob continues to appear throughout this paragraph. The time when Rachel died (immediately afterwards according to the report in the Torah) was also a period during which Jacob could not qualify for the additional name Israel. The Torah (35,20) speaks about Jacob erecting a tombstone on the site where Rachel died and was buried. As soon as the thirty days of mourning had passed, we find that G'd called Jacob "Israel" in 35,21 where he is described as continuing his journey towards reunion with his father. When we find Jacob's children referred to as "the sons of Jacob" instead of as "the sons of Israel" in 35,22, this does not contradict what we have written, as the Torah merely wants to inform us that Israel's children were not on the same spiritual level as their father. The fact that Reuben was guilty of a misdemeanour with Israel's concubine at that time, is clear evidence of that. When the reunion between Isaac and his son Jacob is described in 35,27, the reason that Jacob is not called Israel is simply that it would not be good manners for the son to be called by a name which suggests a higher spiritual level than that of his father Isaac. You will find confirmation of this thought in Yalkut Shimoni item 875 on Psalms 116,15 "that the death of His faithful is precious to the Lord," where the author writes: "if Abraham had been alive at that time, how could his son Isaac have exercised any authority?" The same argument applied to all the other patriarchs. The above teaches that while one's illustrious father or teacher is alive, the son or disciple is not allowed to outshine him. This is why the Torah refers to Jacob as Jacob at that time. When we read about Jacob settling in the land of Canaan in 37,1 he is again called Jacob to remind us that during all the years he remained in the land of Canaan his life was full of mental anguish with very brief exceptions. One such exception was his relationship with Joseph before the latter was sold into slavery. This is why the Torah speaks of that relationship as "Israel loved Joseph, etc." The name Israel is used by the Torah only three times from the time Joseph was sold until 45,28 after Jacob had regained a measure of Holy Spirit as stated in 45,27 ותחי רוח יעקב אביהם, "their father Jacob's spirit revived." The three instances during the period between the sale of Joseph and Jacob's receiving the news that he was alive and well are 43,6: "Israel said: 'why did you harm me,'etc,"--43,8: "Yehudah said to Israel his father, etc." and 43,11: "Their father Israel said to them, etc." In all those instances Jacob spoke to his sons as a person who exercised his position of authority; this is why the Torah describes him with his full title "Israel." In those instances Jacob/lsrael had to assert his authority when he noticed that his sons did not give due consideration to their father's anguish. By acting as "Israel" he indicated that he would not forgive them if they did not heed his words. As soon as Jacob heard the news about Joseph he is referred to repeatedly as the "Israel" of old. This situation continues until Jacob/lsrael is told that he has to remain in Egypt, i.e. in exile. From then on the Torah called him Israel only at the moment of his reunion with Joseph or when the Torah referred to his sons. During the period Jacob dwelled in Egypt the Torah generally calls him Jacob until shortly before his death. It was important that his sons and family should remember that they had lost not merely a Jacob but an Israel. Besides, as Jacob prepared for death, his mind became filled with other-worldly concerns. It was therefore easy for him to attain the serenity needed to be Israel once more. The Zohar first section, 218 elaborates on the spiritual growth of the human soul shortly before its death in connection with "Israel prostrating himself at the head of the bed" during the period described in the Torah as "the days approached when Israel was to die," (47,29 and 47,31). All of this is the plain meaning of these verses. They do have implications of a more profound and mystical nature, however.

Or HaChaim on Genesis 47:28:5

ויחי יעקב בארץ מצרים, Jacob lived in the land of Egypt, etc. Why did the Torah have to tell us once more that Jacob was in Egypt? Besides, all the Torah had to write was: 'ויהי ימי יעקב וגו, "Jacob lived to be 147 years old." This information would have allowed us to calculate that he lived in Egypt for the last 17 years seeing that he had told Pharaoh that he was 130 years old when he came to Egypt (47,9). Furthermore, why did the Torah have to repeat שני חייו, the years of his life?

Or HaChaim on Genesis 47:28:6

Perhaps all of this is connected to the fact that Jacob's life was never smooth from the moment of his birth when he held on to the heel of his twin brother. His adversary Esau grew up alongside him; thereafter he lived a life of constant tension with his uncle Laban for 20 years. Not much later he experienced the anguish of Dinah's rape to be followed by Joseph's disappearance. For all these reasons the Torah tells us that the only 17 years Jacob lived a relatively serene life were the last 17 years of his life in Egypt. The Torah underlines that these were the only years which Jacob could really be described as having enjoyed by writing ויהי ימי יעקב שני חייו, "these years were full of חיים, life." These 17 years were truly ימי יעקב, "Jacob's years."

Or HaChaim on Genesis 47:28:7

We have a tradition based on Tana de bey Eliyahu Rabbah chapter 5 that when someone concludes his life on earth in a happy frame of mind his entire life may be considered as having been a happy one. This is also the meaning of Job 8,7: והיה ראשיתך מצער ואחריתך ישגה מאד, "though your beginning was full of pain, your end will be a great achievement." Solomon has expressed a similar thought in Kohelet 7,8 when he said that "a good ending is better than a good beginning." When the Torah speaks of ויחי יעקב, this means that the last 17 happy years which Jacob lived in Egypt made his entire life, i.e. שני חייו appear as years during which he had lived to the full. The Torah chose the word ויהי which always signifies some painful experience to tell us that though there had been many painful experiences in Jacob's life on earth they were all converted to positive experiences in light of his last seventeen years in Egypt.

Or HaChaim on Genesis 47:28:8

We need to consider why the Torah enumerates the years of Jacob's life in a different manner from the way it enumerated the lives of Abraham and the other patriarchs. When the Torah told us about the number of years Abraham lived, it commenced with the larger unit first, i.e. 100 years plus seventy years plus five years (compare Genesis 25,7). We find the same thing in Genesis 35,28 when Isaac's life is described; the same also is the case when the Torah described the number of years Sarah lived (Genesis 23,1). Perhaps the reason that the Torah reversed this in Jacob's case is to drive home the point that Jacob's last 17 good years were the key to his whole life.

Or HaChaim on Genesis 47:28:9

Perhaps the Torah actually wanted to pinpoint 47 years of Jacob's life as the ones during which he experienced what we are in the habit of calling happiness. This is based on the interpretation of the verse in Genesis 37,3 that וישראל אהב את יוסף מכל בניו. According to the Zohar both Jacob's love for Rachel his true mate and Joseph is lumped together in this verse as indicated by the extra word את. As long as Joseph had not been born Jacob dressed in sackcloth [a figure of speech denoting he had not yet begun to experience what he perceived to be his true destiny. Ed.] When computing the number of years Jacob was married to Rachel and the 17 years prior to Joseph's disappearance, one must consider that some of these years overlapped as Rachel was alive until the birth of Benjamin 6 years after the birth of Joseph. Jacob was married to Rachel for 13 years during his stay at Laban. He experienced 11 years in the company of Joseph before the latter was sold making a total of 24 years. When you add to this the 17 years he lived in Egypt you get a total of 41 years of happiness in Jacob's adult life. When you add the first 6 years of Jacob's childhood, years that are not yet clouded by the various problems we experience in life, we have a total of 47 years of Jacob's life during which he could be considered as having lived a "normal" life. The Torah may have wanted to draw our attention to this fact and therefore it mentions these 47 years before mentioning the numerically bigger number, i.e. the 100 years.

Rabbeinu Bahya, Bereshit 47:28:1

באורח צדקה חיים ודרך נתיבה אל מות. “The road of righteousness (charity) leads to life, by way of its path there is no death” (Proverbs 12,28).

Rabbeinu Bahya, Bereshit 47:28:2

In this verse Solomon wishes to extol the virtue of charity in the wake of which much reward may be expected; in fact, the performance of that good deed may add years to one’s life (compare Psalms 19,12). The practice of charity is a panacea for both body and soul. It is capable of overcoming what is in store for people based on the mazzal they have been born under. We have proof of this in Samuel I 26,10 where David speaks of: “or his time will come and he will die.” What he meant was that the person’s day of death will approach sooner than had been originally scheduled. Death may sometimes occur sooner than originally scheduled, such as in the case of David of whom we read in Kings I 2,1 “David’s days approached to die.” On the other hand, there are instances when years are added to the life of a person who had been born under horoscopic influences which presaged a much shorter life for him. The best known example of this was the King Chiskiyah who, though he had been told by the prophet Isaiah to make his last will and testament, was granted an additional 15 years in response to his prayer (Isaiah 38,4-8). Conversely, we find that the life span of a person may be shortened from what had originally been decreed for him as we find in the case of King Yehoram son of Achazyah who was punished for his idolatry. We find in Kings II 1,16 that Elijah told him: “because you sent messengers to inquire of Baal-Zevuv the god of Ekron — as if there were no G’d in Israel whose word you could seek — assuredly you shall not rise from the bed which you are lying on but you shall die.” This is what prompted Solomon to say that charity is such a powerful virtue that it can overcome even decrees of death. Its power is equal to that of “being fruitful and multiplying.” The word חיים in the sequence בארח צדקה חיים means that an additional life span may be granted in recognition of the charity one practices. The word מות, “death,” in the second half of our verse refers to shortening someone’s life expectancy as retribution for some sin committed. We are told in Baba Batra 11 that a certain righteous individual Binyamin, who was in charge of the distribution of public charity once had a certain woman approach him during a year of famine. The woman said to him: “please support me!” He answered her that there were no funds left in the kuppah. Thereupon she said to him: “if you do not provide me with food, a woman and her seven children will surely die.” He then gave her of his own money. Some time later, this very Binyamin fell sick and was on the point of death. At that point the angels said to G’d: “did You not say that anyone who keeps alive even a single Jew is considered as if he had kept a whole world alive? Did not this Binyamin save the lives of a woman and her seven children? Why does he have to die so young?” Thereupon the decree ordering his death was torn up and he had 22 years added to his life span. The words ודרך נתיבה אל מות mean that because a person is performing constant acts of charity he may be certain that he does not die prematurely. Translated literally: “there is no death on its path.” This idea is expressed also by Proverbs 10,2 צדקה תציל ממות, “charity saves from death.” This means that the person who practices charity does not die before his appointed time thanks to his acts of charity. Seeing that on occasion acts of charity are the reason why someone’s life span is extended beyond what was originally decreed, it is only logical that such acts protect the person performing them against dying prematurely. The subject matter of charity, how to practice it, and in what amount to practice it is quite complicated; the fundamental ingredient of doing charity is that one gives to someone else something which belongs to one. There are many ways of doing this. A minimal performance of the commandment would be giving a small alms to a Gentile. The next higher level of charity would be giving a similar amount to a Jewish person from another town who is in need. A still higher level of charity is giving this amount to a needy Jew from your own city. This is based on Exodus 22,24 “the poor person who lives amongst you.” A poor person residing in your house takes precedence in his claim on your charity over someone who lives out of town. A poor person who is also a next of kin takes precedence over another poor person of your hometown. The relevant verse in Isaiah 58,7 states: “do not ignore your own kin.” A still higher level of charity is to provide one’s children with a livelihood. Our sages (Ketuvot 50) applied to this Psalms 106,3 “Happy are those who do right at all times.” They argued that it is not possible to do right at all times as most people do not become called upon to perform acts of charity all the time. The only way they can fulfill what the psalmist talks about is by providing for their children while they are minors. The next higher level of performing charity is looking after one’s aged parents financially. By doing this one also fulfills the commandment to honour father and mother. This is the finest way of doing charity. When one does this one may be in line for living to a ripe old age oneself. This is why the Torah wrote in connection with this commandment (Exodus 20,12) “in order that you may experience long life on the earth that the Lord your G’d is assigning to you.” This is precisely what Solomon termed בארך צדקה חיים, that the path to life is righteousness. G’d repays measure for measure. If children keep their parents alive longer by ensuring that they can enjoy their old age, G’d in turn will recompense the children in a similar manner. We see a perfect example of this principle in the relationship between Yaakov and Joseph. Yaakov had provided for Joseph during the first 17 years of his life; in our Parshah we are told that Joseph repaid his father by providing for him during the last 17 years of his life. This is why the Torah (Genesis 47,28) was at pains to write: “Yaakov lived in Egypt for 17 years.” [Had the Torah not wanted to make this point it could simply have written that Yaakov lived for a total of 147 years. We know that he was 130 years old when he was presented to Pharaoh. Ed.]

Rabbeinu Bahya, Bereshit 47:28:3

ויהי ימי יעקב שני חייו שבע שנים וארבעים ומאת שנה “the years of Yaakov’s life were one hundred and forty-seven years.” This Parshah is “closed,” i.e. we do not have the customary separation of words, lines or letters between the last portion and this one. There are two reasons for this. 1) The exile was about to start and the hearts of the Israelites became “closed” due to the progressively increasing difficulties in their daily lives. 2) Yaakov wanted to compensate for their feeling that a deterioration in their lives was about to take place by revealing to them the glorious future in store for them after the redemption. However, he was unable to do so. In other words, Yaakov’s channels of communication with the celestial regions had become “closed.” He had announced that he would reveal to them “what will befall you in the end of days” (49,1). When reading what follows it becomes clear that this is not what Yaakov announced. The “end of days” Yaakov had in mind was the exile in which we find ourselves now, not the exile in Egypt or Babylon. Seeing that Yaakov was the third of the patriarchs it is reasonable that his life should have foreshadowed experiences of the Jewish people during their third exile, i.e. our exile. At any rate, G’d would not let him reveal these matters and even Daniel (Daniel 12,9) states that these matters remained sealed secrets until the end of that exile. Our sages felt that Daniel had known about these developments and that is why the angel had to tell him to obscure the matter (Daniel 12,4). Isaiah said something similar in Isaiah 9,6 where we read: לםרבה המשרה ולשלום אין קץ. The final letter ם in the middle of the word לםרבה where we should have had a regular “open” letter מ, is a warning that whatever the areas in which Israel excels, these will not be in evidence during their exiles. The prophet seems to be saying that even attempts to hasten the redemption through Torah-study, through establishing G’d’s authority on earth, etc., will not affect G’d’s timetable. It is interesting that we find exactly the reverse phenomenon in the Book of Ezra (Nechemyah 2,13) where an open letter מ appears at the end of a word, i.e. בחומות ירושלים אשר המ פרוצים, “the walls of Jerusalem which are broken down.” A Midrash comments on this verse that this is an allusion that whereas when the walls of Jerusalem which are now “open,” i.e. broken down, were still “closed,” i.e. intact, such as during the period of the Temple, G’d’s authority which had been “closed”, i.e. not in evidence during that period, will re-emerge and reassert itself as a result of the Jewish people learning their lesson during a harsh exile. Just as the two letters מ in the verses we have quoted from Isaiah and Nechemyah respectively contain allusions to matters hidden from us, so the unusual absence of a division between the two portions Vayigash and Vayechi also contain allusions to matters hidden from us, i.e. hidden from Yaakov. There is a Midrash according to which Yaakov saw that the names of his twelve sons [the future tribes of Israel. Ed.] contained between them all the letters of the alphabet except the letters ח and ט. He concluded that this was a hint that none of these sons were guilty of a sin (chet.) This prompted him to reveal to them what he knew about the period preceding the final redemption. When he re-examined the letters in the names of the sons and realized that the letters ק and צ also did not appear in the names of any of them, he reconsidered and decided that his sons were not fit to have this information revealed to them. He therefore desisted, and this is why this portion is “closed.”

Rabbeinu Bahya, Bereshit 47:28:4

שבע עשרה שנה. “seventeen years.” This is something we already knew from when Yaakov had told Pharaoh that he was 130 years old. If the Torah enumerates the total number of years Yaakov lived in this verse this is another reason to see allusions in these numbers, in this information. We know that the Torah does not contain a single superfluous sentence, word, or even letter. In this verse the Torah alludes to the number of years Yaakov lived or did not live as an example of how G’d deals with us on the basis of מדה כנגד מדה, measure for measure.

Radak on Genesis 47:28:1

ויחי יעקב בארץ מצרים שבע עשרה שנה, the commentators point out that just as Joseph was under the protection of his father for the first 17 years of his life, so his father was under Joseph’s protection for the last 17 tears of his life.

Ramban on Genesis 47:28:1

AND JACOB LIVED IN THE LAND OF EGYPT SEVENTEEN YEARS. I have already mentioned (Above, 43:14.) that Jacob’s descent into Egypt alludes to our present exile at the hand of the “fourth beast,” (In Daniel’s vision concerning the Four Kingdoms, the fourth beast symbolizes Rome. See Daniel 7:7, also Note 8 in Seder Vayeitzei.) which represents Rome. [There are many parallels,] for it was Jacob’s sons themselves who, by the sale of their brother Joseph, caused their going down there. Jacob, moreover, went there on account of the famine, thinking to find relief with his son in the house of his son’s friend, for Pharaoh loved Joseph and considered him as a son. It was their hope to ascend from there as soon as the famine would cease in the land of Canaan, just as they said, To sojourn in the land we have come, for thy servants have no pasture for their flocks, for the famine is heavy in the land of Canaan. (Above, 47:4.) But then they did not come up, but instead the exile prolonged itself upon Jacob and he died there, and his bones ascended from there accompanied by all the elders and courtiers of Pharaoh, who instituted severe lamentation for him. Our relationship with our brothers Rome and Edom is similar. We ourselves have caused our falling into their clutches, as they (The Hasmonean rulers during the Second Temple era. See Abodah Zarah 8b.) made a covenant with the Romans, and Agrippa, the last king during the Second Temple, fled to them for help. It was due to famine that Jerusalem was captured by the Romans, and the exile has exceedingly prolonged itself over us, with its end, unlike the other exiles, (It was known that the Babylonian Exile would last for a period of seventy years, (Jeremiah 25:12; II Chronicles 36:21). There was also a terminus known for the Egyptian Exile, (above 16:13).) being unknown. We are in it as the dead, who say, “Our bones are dried up, we are completely cut off.” (See Ezekiel 37:11.) But in the end they will bring us from all the nations as an offering to the Eternal, (Isaiah 66:20.) and they will be in deep sorrow as they will behold our glory, and we will see the vengeance of the Eternal. May He raise us, that we may live in His presence. (Hosea 6:2.)

Rashi on Genesis 47:28:1

ויחי יעקב AND JACOB LIVED — Why is this section (Sidra) totally closed? Because, comprising as it does an account of the death of Jacob, as soon as our father Jacob departed this life the hearts and eyes of Israel were closed (their eyes became dim and their hearts troubled) because of the misery of the bondage which they then began to impose upon them. Another reason is: because he (Jacob) wished to reveal to his sons the date of the End of Days (i.e. when Israel’s exile would finally end; cf. Rashi on Genesis 49:1), but the vision was closed (concealed) from him (Genesis Rabbah 96:1).

Rav Hirsch on Torah, Genesis 47:28:1

ויחי schließt sich unmittelbar dem Vorhergehenden an, ohne die sonst gewöhnliche פרשה-Abteilung. Wenn man bedenkt, daß die hiermit eingeleiteten siebzehn Jahre die einzigen waren, die Jakob ruhig durchlebte, sie somit, seinem ganzen vergangenen Leben gegenüber, als die eigentliche Blüte desselben betrachtet werden dürften, so hätte man umsomehr erwarten können, deren Erzählung werde durch einen besonderen Abschnitt hervorgehoben sein. Dessen Abwesenheit jedoch lehrt uns, daß diese siebzehn Jahre wohl individuell mitzählen, national jedoch gerade die minderbedeutenden waren, daß vielmehr die Jahre des getrübten, gedrückten Lebens, in welchen die Prüfung zu bestehen war, mitten im herbsten Jakobgeschicke sich den Namen Jisrael zu erwerben und dessen würdig zu werden, diejenigen gewesen, in welchen Jakob seine ewige nationale Bedeutung errungen, und für welche die hier folgenden siebzehn Jahre nur den heiter lohnenden Abschluss bilden.

Rav Hirsch on Torah, Genesis 47:28:2

Daher auch das eigentümliche ויהי ימי. Jakobs ganzes Lebensbild war ein einheitliches. שני חייו scheint, in Hinblick auf Jakobs bescheidene Äußerung über seinen Lebensinhalt, dieselbe wahrheitsgetreu rektifizieren zu sollen. Es waren nicht bloß מגוריו, die nur wenig חיים zählten, vielmehr waren alle Tage seiner Wanderschaft auf Erden Jahre wirklichen und wahrhaftigen Lebens. — Daß wir bei kleinen Zahlen das Gezählte im Plural, bei großen im Singular ausdrücken, hat vielleicht darin seinen Grund: bei einer kleineren Mehrheit stellen sich dem Auge und den Gedanken die einzelnen mehr in ihrer Individualität dar, während bei großer Anzahl sich mehr die Gesamtsumme hervorstellt, die den gemeinsamen Charakter der gezählten Objekte trägt. Wir sagen: חמשה אנשים und עשרים איש, ,"fünf Männer" und "zwanzig Mann".

Siftei Chakhamim, Genesis 47:28:1

Why is this portion completely closed... I.e., we have a tradition from Ezra the Scribe that Parshas Vayechi begins a new section and is not in the same parshah with the preceding verse וישב ישראל. Yet, a “closed” parshah usually has [a blank space in front of it] the measure of nine letters, while here it is completely closed with no space.

Siftei Chakhamim, Genesis 47:28:2

And hearts of Israel were “closed” because of the hardships of the bondage for they began... I.e., they were not yet in actual bondage, but had the “hardship” of bondage. Pharaoh requested them to [voluntarily] serve him, as it says in Sotah 11b that בפרך (Shemos 1:13) means בפה רך, “with a soft mouth.” In the beginning, the Egyptians enslaved them with a soft mouth.

Siftei Chakhamim, Genesis 47:28:3

An alternate explanation: Because he wished to reveal the End... You might ask: According to the first explanation, it should be “closed” [not here but] in the verse where it is written that Yaakov died (49:33). And according to the alternate explanation, it should be “closed” in the verse, “Gather around and I will tell you... the end of days” (49:1). The answer is: In the middle of the parshah it would not be noticeable that it is “closed,” since it is usually “closed” there, so we would not know [that we should make] these expositions. And here Scripture enumerates Yaakov’s years, so it is considered the place where he died. And [this as well answers the explanation of] “reveal the End”: Yaakov assumedly would not reveal the End until close to his death, and here is the place of his death, as Rashi explains. Therefore, [the basis for Rashi’s interpretations] is evident. Maharshal writes that there is a question on the first explanation: This parshah does not mention the bondage. Why then was Parshas Shemos not “closed”? Therefore Rashi brings the alternate explanation. And there is a question on the alternate explanation: Why is it not “closed” at the section of (49:1), “Yaakov called for his sons... gather around and I will tell you...”? Therefore Rashi brings also the first explanation.

Steinsaltz on Genesis 47:28

Jacob lived in the land of Egypt seventeen years. During this time, the economic reforms described in the previous section (verses 14–26) were instituted, and the famine ceased. The days of Jacob, the years of his life, were seven years and one hundred atnd forty years.

Tur HaArokh, Genesis 47:28:1

ויחי יעקב, “Yaakov lived (peacefully), etc.” The descent of Yaakov to Egypt is meant to be reminiscent of the third exile of the Jewish people, the exile under Roman domination, as the sons of Yaakov had brought about their exile in Egypt themselves through having sold their brother Joseph to Egypt. Yaakov descended there under the impression that he would be saved there due to his beloved son occupying such an illustrious position in a country that was not severely damaged by the famine. The brothers themselves had declared that they had only come to Egypt for a brief stay, expecting to return to Canaan as soon as the famine had come to an end. In the event, this is not how things worked out, the exile in Egypt dragged on for one reason or another, and even Yaakov himself was only brought back to the land of Israel after he died, and even that only because Joseph told Pharaoh that his father had made him swear not to bury his remains in Egypt. While it is true that he was buried with great honour and the elite of Egypt participated in his funeral, his death put an end to any chance of the brothers returning even if they had wanted to. Something very similar happened during the later years of the Hasmonean reign when two brothers vied for the position of King, and the one who did not succeed by his own strength, called in the Romans to support him politically and militarily. They did, but they never left the country again after King Agrippas took refuge with them. Eventually, due to famine in Jerusalem after years of siege, the defenders of Jerusalem were captured and until this day we are enduring this ”Roman” exile. In contrast to previous exiles, we have no idea when this exile will come to an end. Who knows how far off is the day when the tables will be turned and we will go up to Jerusalem and offer offerings of thanksgiving, and all the nations will witness the redemption of the Jewish people. Rashi explains that the reason why this portion has not been separated from the previous portion by even the space of a single letter, is to allude to the fact that as soon as Yaakov had closed his eyes for the last time, the ability of the Jewish people to look into the future with any sense of confidence and assurance had vanished. This remained true although, according to tradition, the Egyptians did not commence any repressive measures against the Jewish tribe until after the last one of the brothers had died. The enslavement commenced immediately after the death of the last surviving brother Another approach to the peculiar lack of the separation of the previous portion in the Torah from this one, is that before the Torah had commenced with the chronology of the years of the life of Yaakov who was 130 years old when he came to Egypt, now the Torah relates that he had 17 years left to live out his life while in Egypt, and the Torah did not want to interrupt its chronology. [Joseph spent the first 17 years of his life under the care of his father, whereas his father spent the last 17 years of his life under the care of Joseph. Ed.]

Tze'enah Ure'enah, Vayechi 1-2

“Jacob lived” [47:28]. King Solomon said: “the road of righteousness leads to life” [Proverbs, 12:28]. Whoever gives charity lives long and is knowledgeable that life depends on the disposition of stars, on stars in heaven. When one has a good constellation [mazal], he lives long. When he has an evil mazal, he has a short life. However, charity is greater than the constellations. Concerning this, our sages said that charity is very important; it reaches to the Throne of Glory. That is, charity is higher than the constellations. When the constellation decrees that a person should die, charity comes and causes him to live long. We also find this in the Torah portion that Joseph sustained Jacob with food for seventeen years. Jacob was worthy of this because he had sustained Joseph for seventeen years. Measure for measure. Joseph was seventeen years old when he was separated from his father. Therefore, the verse says, “Jacob lived seventeen years in the land of Egypt” [47:28]. That is to say, he lived in Egypt for seventeen years, that Joseph sustained him. His life was one hundred and forty-seven years. (Bahya, Genesis, Vayehi Introduction.) This portion is closed in the Torah scroll. There is no separation between one portion and the other, as is found between all the other Torah portions. The explanation is because the exile began in Egypt. That is, it became dark before the eyes of Israel. Therefore, the portion is stopped up. Another explanation is that Jacob wanted to tell his children about the end of the exile in advance. Now, the prophecy departed from Jacob. He was supposed to have told them when the Messiah would come. The Midrash writes that Jacob saw that the letters het and tet were missing in the names of his children. That is to say, no het and no tet. He wanted to tell them about the end of the exile and Jacob again saw that there was no kuf and no zadi, that is, kez [end]. Jacob again did not tell his children about the end. Therefore, the portion is stopped up. (Bahya, Genesis, 47:28.)

Midrash

Jacob lived in Egypt for seventeen years before his death, which marked the beginning of Israel's enslavement. Jacob sought to reveal the End of Days but was prevented from doing so. Despite his previous suffering, he found peace during these years, shielded from troubles. Other righteous figures like Abraham, Isaac, and Joseph also suffered in their youth but ultimately found comfort after enduring hardships.

Aggadat Bereshit 61:2

[2] And so all the righteous suffered in their youth and ultimately found comfort. Abraham suffered greatly in his youth, was thrown into a fiery furnace, and was cast out of his father's house. Sixteen kings came against him, and his wife was taken from him by both Pharaoh and Abimelech. He was tested with his only son, Isaac, but in the end found peace, as it says "And Abraham was old, well advanced in age; and the Lord had blessed Abraham in all things" (Genesis 24:1). Isaac also suffered greatly in his youth, as Ishmael took an arrow and tried to kill him. It says, "And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, playing with her son Isaac" (Genesis 21:9). "Playing" means he took an arrow and tried to kill him. Furthermore, his father Abraham was going to slaughter him, and then famine came, as it says, "Now there was a famine in the land" (Genesis 26:1). Isaac went to Abimelech and became the target of jealousy, as it says, "And the Philistines envied him" (Genesis 26:14). They told him to leave, and he went and settled in Gerar, where he disputed with the shepherds. But ultimately he found comfort, as it says, "Therefore he called it Rehoboth, for he said, 'For now the Lord has made room for us, and we shall be fruitful in the land'" (Genesis 26:22). Similarly, Jacob suffered greatly, as Esau pursued him, and he was enslaved by his sons. He was pursued by Laban and punished through his daughter. His son was sold, and in the end he found peace, as it says, "And Jacob lived in the land of Egypt seventeen years" (Genesis 47:28). Joseph was deeply pained when his brothers despised him, threw him into a pit, sold him into slavery, and he was imprisoned. As it is written, "They afflicted his feet with shackles; iron pierced his soul until his word came to pass and God's word proved him true" (Psalms 105:18-19). Joseph remained silent, as it is written, "He sits alone in silence" (Lamentations 3:28). In the end, he was redeemed, as it is written, "He will not abandon forever, for He desires to show kindness" (Lamentations 3:31). And it is written at the end, "Hurry and go up to my father" (Genesis 45:9).

Bereshit Rabbah 96:1

“Jacob lived in the land of Egypt seventeen years; the days of Jacob, the years of his life, were one hundred and forty-seven years” (Genesis 47:28). “Jacob lived in the land of Egypt” – why is this portion more closed than any of the Torah portions? (Typically between Torah portions there is a nine-letter long space in the Torah scroll. Leading into the Torah portion of Vayḥi, which begins with this verse, there is merely a one letter space.) It is because once our patriarch Jacob died, the enslavement in Egypt began. (As a result, the children of Israel were trapped in a state of suffering.) Another matter, why is it closed [setuma]? It is because Jacob our patriarch sought to reveal the End of Days, and it was prevented [nistam] from him. Another matter, why is it closed? Because [God] shielded him from all the troubles of the world. (Jacob had suffered greatly over the course of his life, but during these seventeen years, he was shielded from troubles. )

Midrash Tanchuma Buber, Vayechi 1:1

(Gen. 47:28:) AND JACOB LIVED IN THE LAND OF EGYPT < SEVENTEEN YEARS >…. Why is this parashah more closed (Normally a new section (or parashah) has a space of nine letters, while a subsection begins after a space of three letters. This section begins after a space of one letter.) than all < other > parashiyyot? (Gen. R. 96:1.) Because, as soon as Jacob died, the servitude of Israel began. But another reason is that he desired to reveal the end of days, but it was closed off from him. (See below, 12:9; Targum Pseudo-Jonathan, Gen. 49:1.) And another reason is that he closed off all the troubles in the world from him.

Seder Olam Rabbah 2:2

Our forefather Jacob was 63 when he was blessed. Ishmael died at that time as is written, "Esau saw that Isaac had blessed...Jacob listened to his father...Esau saw [the Canaanite women] were bad [in the eyes of Isaac]...Esau went to Ishmael..."(Genesis 28:9). There seems no need for the verse to state "sister of Nebaioth." What do we learn from the fact that it says "sister of Nebaioth"? We learn that Ishmael died and Nebaioth [Ishmael's firstborn therefore] married off his sister to Esau. Jacob our forefather hid [from Esau] 14 years in the land of Israel and served Eber. Eber died two years after Jacob went to Aram-Naharaim. [Jacob] left and went to Aram-Naharaim and he was found by the well when he was 77 years old and he was in Laban's house for 20 years: 7 before he married any matriarchs, 7 from when he married in the Matriarchs and 6 years after the 11 tribes and Dinah were born. It comes out that all the tribes were born in seven years besides Benjamin. Each and every one each 7 months. He left Aram-Naharaim and came to Succoth and stayed there 18 months as is written "And Jacob went to Succoth" (Genesis 33:17). He left Succoth and went to Bet El and made 6 new encampments close to the place.

Quoting Commentary

Rabbeinu Bahya explains that the number 37 in the verse about Sarah's life represents the years she was able to practice motherhood, while the number 127 represents the years she lived from a historian's perspective. Ramban uses Ezekiel's imagery of the dead in exile to describe the fate of Jews in his time, portraying it as a life-in-death only God can hear.

Moses; A Human Life, 2 The Murmuring Deep 15

In Ezekiel’s vision of the Dry Bones, the dead cry out, “Our bones are dried up, we are cut off” (Ezek. 37:11). Ramban quotes this: “We live like the dead who say, ‘Our bones are dried up, we are cut off.’” (See Ramban to Genesis 47:28.) Ramban uses Ezekiel’s macabre imagery of the dying, who cry out their strangled despair, in order to give voice to the fate of Jews in exile in his own time. This is a life-in-death, a speaking muteness, which only God can hear.

Rabbeinu Bahya, Bereshit 23:1:10

Another Midrashic approach: The verse may be divided into the sections ויהיו חיי שרה, that the numerical value of the life of Sarah was equivalent to the numerical value of the word ויהיו, i.e. 37. These were the 37 years during which she was able to practice motherhood, having given birth to Yitzchak when she was 90 years old. The second part of the verse which mentions the number 127 records the number of years she lived not from her point of view but from an historian’s point of view. We find something similar when the Torah reports the years of Yaakov’s life in Genesis 47,28. The numerical value of the word ויחי is 34, i.e. a combination of the 17 years Yaakov enjoyed Joseph’s company after he had been born and the last 17 years of Yaakov’s life when he again enjoyed Joseph’s company. These 34 years were the only truly happy ones he experienced.

Talmud

The Book of Psalms contains 147 psalms, corresponding to the years of Jacob's life, symbolizing that Israel's praises to God align with Jacob's years. Rebbi suffered from toothache for thirteen years while living in Sepphoris, and during that time, no woman lying-in died or had a miscarriage in the Land of Israel. His toothache was caused by his lack of mercy towards a calf, but he was healed after showing mercy to a group of rats, as reflected in Psalm 145:9.

Jerusalem Talmud Ketubot 12:3:7

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Jerusalem Talmud Kilayim 9:3:7

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache (Parallel in Babli Baba Meẓi‘a 85a. There, the calf ran to hide itself in Rebbi’s garment but did not talk to Rebbi. In the parallel Gen.rabba 33(3), the calf is said to have been bellowing “as if to say, save me!”) ? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Tractate Soferim 16:11

The hundred and forty-seven psalms (The number of Psalms in the Heb. Bible is 150; but, according to Rabbinic opinion, I and II, IX and X, CXXXIV and CXXXV are each reckoned as one Psalm.) included in the Book of Psalms correspond to the number of years of Jacob. (Cf. Gen. 47, 28.) This is intended to teach you that all the praises which Israel offer to the Holy One, blessed be He, correspond to the number of years of our father Jacob. What is the reason? (GRA inserts the question.) [Scripture states,] Yet Thou art holy, O Thou that art enthroned upon the praises of Israel. (Ps. 22, 4. Israel is synonymous with Jacob.)

Targum

Yaakov lived in Egypt for seventeen years and his total lifespan was 147 years according to both Targums.

Onkelos Genesis 47:28

Yaakov lived in the land of Egypt seventeen years. The days of Yaakov, the years of his life were one hundred and forty seven years.

Targum Jonathan on Genesis 47:28

And Jakob lived in the land of Mizraim seventeen years. And the sum of the days of Jakob, of the days of his life, was a hundred and forty and seven years.

וַיִּקְרְב֣וּ יְמֵֽי־יִשְׂרָאֵל֮ לָמוּת֒ וַיִּקְרָ֣א ׀ לִבְנ֣וֹ לְיוֹסֵ֗ף וַיֹּ֤אמֶר לוֹ֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ שִֽׂים־נָ֥א יָדְךָ֖ תַּ֣חַת יְרֵכִ֑י וְעָשִׂ֤יתָ עִמָּדִי֙ חֶ֣סֶד וֶאֱמֶ֔ת אַל־נָ֥א תִקְבְּרֵ֖נִי בְּמִצְרָֽיִם׃ 29 J And when the time approached for Israel to die, he summoned his son Joseph and said to him, “Do me this favor, place your hand under my thigh as a pledge of your steadfast loyalty: please do not bury me in Egypt.
True kindness is done without expecting reward, acquiring wise souls and engaging in mundane affairs with good intentions. Jacob's request to be buried in Canaan was made in advance with kindness and truth, ensuring an enduring commitment. In approaching death, individuals' days come before the Supernal King. The righteous pray not to be gathered with the wicked, and the lack of control over the day of death is discussed in various Midrash texts. Avraham, Yitzchak, and Yaakov experienced a taste of the World to Come while alive, emphasizing the importance of performing acts of loving-kindness. Symbolic gestures in making oaths, such as placing one's hand under the control of a master, are significant in Jewish thought. Rabbi Yoḥanan explains that dwelling in a certain place in the Torah signifies impending calamity or pain. Abraham instructs his senior servant to place his hand under his thigh, and Yisrael asks Yoseif to promise to bury him in a different place than Egypt.

Chasidut

Rashi explains that true kindness is done without expecting reward, and this can be achieved by acquiring lofty souls through good intentions. These souls assist in serving Hashem and inspire passion for mitzvot. The Mishna emphasizes the importance of acquiring wise souls to help build the Mishkan with deep mystical intent. Similarly, in Tanya, it is discussed how engaging in mundane affairs should be to vivify souls and show gratuitous kindness, giving a semblance of the Creator. Saints take precedence over one's own family, especially those in the Land of Israel, who are considered superior.

Tanya, Part IV; Iggeret HaKodesh 9:2

Only this shall be befitting us when (V. L.: for… to be not.) all our engagements with mundane affairs are not for their own sake but in order to vivify the souls, the portions of G–d, and to supply what they lack out of gratuitous kindness. For thereby we give the form (The creature (man).) a semblance to its Former (The Creator.—Cf. Bereishit Rabbah 27:1.) —“the L–rd is One,” for the chesed of G–d endures at all time (Psalms 52:3 (cf. Rashi, ad loc.).) —a true chesed  (Chesed shel emet, in Hebrew, signifying a gratuitous kindness (cf. Rashi on Genesis 47:29), continuous, ceaseless, and absolute (cf. Likkutei Torah, Massei 93b-c).) —to animate the universe and all that fills it, every single moment. It is just that according to the Torah a man’s wife and children take precedence over all others, (See Shulchan Aruch, Yoreh Deah 251.) except (From here to end of paragraph inserted according to L. H.) for the saints of that generation—who take precedence over one’s children and the saints of the Land of Israel take precedence over the saints in the Diaspora, (See Sifrei, Deuteronomy 116; Shulchan Aruch, Yoreh Deah 251 (see also Pitchei Teshuvah, ad loc., par. 4).) [aside of the fact that they did not leave anyone in the Diaspora comparable to themselves], (While the previous seems to be a general Halachic statement, these latter words appear to refer specifically to the Chasidic leaders (including the author’s master and colleague, R. Menachem Mendel of Vitebsk) who ascended to the Holy Land accompanied by their families and numerous followers.) and suffice this for the initiated.

Tiferet Shlomo, on Torah, Vayechi 2

...Rashi says the kindness you do with those that passed away is called true kindness becuase you're not expecting any reward. Ramban asks Rashi, by Eliezer, Avraham asked Eliezer to do kindness and truth with him, but there he wasn't passing away. It appears to me this how we should explain Rashi: there are some people who merit to have a very lofty soul at birth, while others, later on in life, can attain a lofty soul by doing a mitzvah with a good intention (as is known in Kabbalistic circles). So when you merit this soul (from your good intent), you attain more strength and power in your service of Hashem because these souls assist you. This is when the Talmud means when it says that "if someone wants to become pure, they assist him." "They" refers to those souls. It also says in the Talmud that "they tell him to finish the mitzvah." Who tells it to him? These souls which he has acquired tell him to finish the mitzvah. This is also the meaning of the Mishna: "your house should be a house where the wise men meet." As it says in the Torah, "with wisdom you can build a house." That is referring to the soul: what it means that by preparing your soul you will merit to have many souls of the wise." Like we find by the Ri M'Gash, he had many souls for the Tannaim in him, as the Arizal says. The Mishna continues "and you should drink their words with thirst" means that you will do mitzvot with passion, because they [the souls] will inspire him. This is meaning concerning the building of the Mishkan, "and all the wise-hearted among you will come and do." The wise-hearted refer to these souls that have become part of you; they will do all that G-d has commanded. Also in the possuk: all wise-hearted among will perform the task. What that means that is that these supernal souls will work with you to build the Mishkan with the deepest mystical intent. This is what Rashi means with kindness of truth: this means that these holy souls, which have passed away, what they do with you is a kindness of truth because their intent is certainly true, without expecting any ulterior motive.

Commentary

Ramban explains that the phrase "the days of Israel's death approached" indicates that Jacob felt his strength weakening and sensed that his end was near. He called Joseph to ask him to swear an oath to take him to be buried in Canaan, as he did not want to be buried in Egypt for various reasons. Jacob used the terms "kindness and truth" when asking Joseph to perform this task, indicating that it was beyond what was required of him. This request was made in advance, as Jacob wanted to ensure his burial in the land of Canaan.

Chizkuni, Genesis 47:29:1

ויקרא לבנו ליוסף, “he called for his son, for Joseph.” He did so, seeing that G-d had told him while he was on his way to Egypt that Joseph would be present when the time came for him to die, and that he would close his eyes for the last time. (46,4) Another reason was that the only reason why Yaakov had undertaken the journey down to Egypt had been in order to be near Joseph. It would therefore be appropriate that Joseph would accompany him on his ascent to the Holy Land to be buried with his ancestors.

Chizkuni, Genesis 47:29:2

שים נא ידך תחת ירכי, “please put your hand beneath my hip.” This method of swearing an oath was the equivalent of what a handshake is in our days.

Chizkuni, Genesis 47:29:3

ועשית עמדי חסד ואמת, “and perform for me an act of kindness and truth.” Wherever we find the expression חסד ואמת, it refers to giving someone more than he is entitled to expect, or asking him to do something beyond what he is entitled to demand. One such example is found in Samuel II 15,20: שוב והשב את אחיך עמך חסד ואמת, “go back and take your kinsmen with you and perform an act of loyalty and kindness (with them).” [David was in dire straits and staying with him was likely to result in the death of Ittai and his men. He was not obligated to remain faithful to David. Ed] Yaakov reminds Joseph that while it is his duty to bury his father, he is not entitled to demand of him to bring him to burial in the cave of Machpelah. He therefore pleads with him not to bury him in Egypt.

Da'at Zekenim on Genesis 47:29:1

ויקרבו ימי ישראל למות, “Israel’s days of living approached their end;” wherever the expression קריבה, “approach,” is used in the Torah in connection with death, it signals that the person concerned died prematurely, i.e. before the time originally allocated to him at birth, or younger than the lifespan of his father. We find the same type of wording in Kings I 1,2 ויקרבו ימי דוד למות, where the approach of death of King David is discussed, the reason being that he did not live as long as his paternal forefathers Boaz, Oved, and Yishai Their combined lifetimes were over 400 years, whereas David died at the age of 70. (Compare B’reshit Rabbah 96,4)

Da'at Zekenim on Genesis 47:29:2

ועשית עמדי חסד ואמת, “and perform for me an act of true kindness;” the reason why Yaakov used both the adjectives “kind, and true,” was that Joseph, as his son, was obligated to bury his father, whereas he was not obligated to transport his remains to the cave of Machpelah in the land of Canaan. Yaakov is aware that what he is asking is more than he has a right to ask of a person of such a high rank.

Da'at Zekenim on Genesis 47:29:3

אל נא תקברני במצרים “please do not bury me in Egypt.” When Rashi explains Yaakov’s motivation as being that he foresaw that Egypt would be smitten with the plague of lice, etc., this does not sound plausible. He had no reason to fear that his remains would be affected by that plague, seeing that we have a tradition that even his son Binyamin was not affected by that plague; his father Yaakov surely would be even less affected by it. (Talmud tractate Baba Batra folio 17) In order for Rashi to be correct, we would have to assume that Yaakov was unaware that his son Binyamin and his descendants would not be afflicted by these lice, something that seems unlikely. One of Rashi’s grandsons, Rash’bam, claims that Yaakov wanted to prevent the Egyptians of being spared the ten plagues seeing that he had been buried in that soil. This would be due to his having been named Yisrael, which conferred a much higher spiritual status on him. (Compare Jeremiah 50,17 where he has been referred to as שה פזורה, “a scattered sheep,” as opposed to the Egyptians who are referred to by several of our prophets as donkeys, i.e. their flesh being described as similar to the flesh of donkeys. (Ezekiel 23,20) The Torah writes that the firstborn male donkey has to be redeemed by a שה, i.e. a sheep or lamb (Exodus 13,13) the implication being that only descendants of Yaakov can possibly serve as redemption for Egyptians. If that animal is not redeemed, it must be killed by its owner. (B’reshit Rabbah 96,5)

Ibn Ezra on Genesis 47:29:1

AND JACOB LIVED. The terms put, I pray thee, thy hand under my thigh and kindly and truly have been explained in the account dealing with Eliezer. (Cf. I.E.’s comments on Gen. 27:2 and 24:49.)

Or HaChaim on Genesis 47:29:1

ויקרבו ימי ישראל למות, Israel's time to die approached, etc. I have already explained whence Jacob knew that his death was close. Nachmanides writes that he knew this from a loss of vital signs in his body; I do not think that we can accept his theory for we know of many people who continue to live for many years after their old age sets in and they begin to feel weak.

Or HaChaim on Genesis 47:29:10

Rabbi Luria's comparison also helps us understand Psalms 104,29: תוסף רוחם יגועון, "when you take away their breath they perish." The meaning of this statement had not been clear. Besides, one would have expected David to say: תוסף ברוחם. With the help of Rabbi Luria's introduction the meaning of the verse becomes crystal clear. When the end of man's life approaches and G'd gathers in all the remaining parts of the soul which used to commute to heaven nightly only to return to their bodies by morning, G'd will then collect the soul itself (not just the "sparks"). We have already explained elsewhere that the departure of the soul from the body at night is not something absolute; the soul continues to illuminate the body below with its "light;" we have proof of this in the well known phenomenon that when one awakens a sleeping person (in the middle of the night) the part of the soul which had ascended heavenwards is immediately perceived as present in the body of the person who has been awakened.

Or HaChaim on Genesis 47:29:11

Having read what Rabbi Luria had to say on the subject of the soul we now appreciate that when the Torah described Jacob's life as drawing to its close by saying: "the days of Jacob's death approached," the meaning is the same as that in Psalms 104,29 except that here the Torah uses the expression למות instead of יגועון. The various parts of Jacob's soul which used to ascend nightly were now about to be gathered together for a final journey to heaven. Jacob felt that this process was taking place and this is why he called for Joseph to come and see him.

Or HaChaim on Genesis 47:29:12

ויקרא לבנו ליוסף. "He called for his son, for Joseph." The reason Jacob only called upon Joseph is simple. Only Joseph possessed the power to carry out Jacob's wish to be buried in the cave of Machpelah. We do need to understand, however, why the Torah felt the need to add that Joseph was "his son;" do we not know this? Was there another person called Joseph so that we might have erred as to whom Jacob called? Furthermore, why did the Torah not merely write לבנו יוסף, instead of adding the letter ל by writing לבנו ליוסף?

Or HaChaim on Genesis 47:29:13

The Torah may have wanted to explain the strange phenomenon of a commoner summoning the king instead of asking the king for an audience at his palace in the capital. We know that the halachah considers the dignity of a king as taking precedence over the dignity of one's teacher. The Talmud Kidushin 33 discusses the problem of how a father has to conduct himself vis-a-vis his son when the latter is his rabbi. Is the son who is also a rabbi obligated to rise in the presence of his father? Rabbi Yoshua ben Levi there opines that he himself does not need to rise in the presence of his son since he was greater than his son in Torah learning; since, however the son occupied a position of great prominence (he was the son-in-law of the prince (נשיא) he made a practice of rising in the presence of his son. I have already elaborated on this subject in my book Rishon Letzion (glossaries on the Yore De-ah 240, subsection 7). In any event, it is clear from the discussion in the Talmud that the honour due to the temporal power takes precedence over that due to one's father even if the son was not the temporal authority itself but only closely related to it. In view of this, how could Jacob arrogate to himself the right to summon Joseph to his home? In order to answer this question the Torah provides us with two answers. 1) Inasmuch as Joseph was his son, and 2) inasmuch as he was Joseph. One of these two reasons by itself would not have sufficed to give Jacob the right to summon Joseph. Had Joseph not been Jacob's son, the fact that Joseph loved him would not have been an adequate reason for Jacob to ignore etiquette and summon the king to his side. However, since Joseph did not only love Jacob as such but he was also his father and mentor and Joseph was a dutiful son, Jacob was able to ask him to come to him. The Torah writes לבנו, to stress that Joseph was known for his extraordinary devotion to his father. This is why his father knew that he would not stand on ceremony and would ignore etiquette. This in spite of the halachic ruling based on Kidushin 32 that when a king is willing to forego the honour due him he is not allowed to do so. The ruling in the Talmud applies only to a Jewish king who rules over Israel. A king of the type of Joseph is permitted to waive the honour due him if he feels the occasion demands it.

Or HaChaim on Genesis 47:29:14

אם נא מצאתי חן, "If I have found favour in your eyes, etc." The word נא means both "please" and "now" in this instance. Jacob used the word in the sense of "now" to make Joseph realise that he knew he had already previously found favour in his son's eyes, why else would he have provided for him for the past 17 years. However, he now asked for an additional favour. This is why he said: "please." Had he not said "please," it might have sounded as if he had not been grateful for the sustenance Joseph had provided thus far.

Or HaChaim on Genesis 47:29:15

Alternatively, Jacob indicated that although Joseph would no longer have to provide for him seeing he was about to die, there was another matter concerning which he needed Joseph's favour.

Or HaChaim on Genesis 47:29:16

We may also read a more subtle meaning into this request. All the favours Joseph had done for Jacob in the past could have been interpreted in either of two ways. 1) Joseph did so because Jacob had found favour in his eyes and not because he expected any favours from his father in return. This was normal between a father and a son who were extremely fond of each other. 2) Joseph had done what he did merely because it was his duty as a son to look after his aging father something that is customary also amongst the Gentiles. It would simply have been a disgrace for a man in Joseph's position to make his family a charge on outsiders. Inasmuch as the motivation of Joseph's conduct up to this point had been subject to some doubt, the request Jacob was about to make from him now was one by means of which Joseph could demonstrate that he had done everything only because he loved his father not because he was performing a filial duty. If Joseph were to accede to his request he would prove that all he had done in the past had also been motivated solely by love for his father. Inasmuch as what Jacob asked Joseph to do now was something he was not obligated to do, if he were to decline to do so it would reflect on the motivations behind the favours he had done for his father up to now. This is also why Jacob spoke about מצאתי, "I have found," instead of אמצא "I will find."

Or HaChaim on Genesis 47:29:17

שים נא ידך, "please place your hand, etc." In this instance the word נא may mean "please," or it may mean "now" in the sense of "after due consideration." Jacob added a second request to the one he had already indicated he was about to make that he be buried in the land of Canaan, namely that Joseph reinforce his promise by swearing an oath. The word also meant that Jacob was not content to wait until his death was imminent for Joseph to make this undertaking. He wanted the undertaking to be made on that very day. The fact that the next paragraph begins with the words: "it was after these events," makes it quite plain that the conversation the Torah reports here took place some considerable time before Jacob took ill (48,1) and Joseph was told about it by a third party (48,2). Jacob also wanted Joseph to render this oath immediately, before he had an opportunity to register a מודעה, a statement that the oath his father requested from him was to be considered as something he had committed himself to only under duress and should therefore not be binding upon him. Midrash Tanchuma even says that Jacob told Joseph that unless he swore an oath to him concerning this burial, he would die from mere worry that he would not be buried in the cave of Machpelah. If that was so, Joseph had additional reason to register a מודעה. Jacob therefore had to pre-empt such a possibility by insisting on an immediate and therefore irrevocable oath. All this is implied by the words: שים נא ידך, "put your hand now, etc."

Or HaChaim on Genesis 47:29:18

ועשית עמדי חסד ואמת, "and do me a true favour!" The Torah added the conjunctive letter ו at the beginning of the word ועשית to indicate that the request for the oath had preceded the actual request to bury him in the land of Canaan.

Or HaChaim on Genesis 47:29:19

Bereshit Rabbah 96,5 teaches that any favour performed for a person after his death is considered a "true favour." This is very difficult to understand as we observe Jacob promising Joseph an extra share in the land of Israel at the time the land would be distributed when he said: "I am giving you one portion more than your brothers which I took from the Emorites with my sword and my bow (48,22)." Rashi even explains that Jacob said: "because you have the bother to organise my burial, etc, I assign to you an extra share in the land of Israel, namely שכם." The fact that Jacob said נתתי, "I have given," indicates that he did so at the time when he had made Joseph swear the oath which he had categorised as חסד ואמת in 47,29 at the time Joseph accepted the task to bury his father. We may have to conclude that Jacob meant to reward Joseph already at that time for accepting the task to organise the funeral procession all the way to the land of Canaan and not for the burial in the cave of Machpelah itself. Even if this were correct, Jacob should not have added the word "ואמת."

Or HaChaim on Genesis 47:29:2

Jacob may also have had an indication that his death was close at hand because the Zohar section 1,217 states that thirty days prior to one's death a person's צלם, divine image, is removed from him. The Zohar claims that Rabbi Shimon bar Yochai observed this phenomenon with Rabbi Yitzchak. Although such knowledge is withheld from ordinary people, righteous people do become aware of it as they are aware of most spiritual matters. Another indication that this may have been so is the syntax of the verse "the days for Israel to die approached;" since when do we describe days as "approaching?"

Or HaChaim on Genesis 47:29:20

On the other hand, Jacob may have intended that Joseph should arrange matters in such a way that the fact that his father had awarded him an extra piece of territory should not be perceived by him as a payment for such a deed. This could be achieved by one of two means. 1) He asked Joseph not to bury him in a town filled with abominations, i.e. אל נא תקברני במצרים; 2) Joseph should transfer his earthly remains to the Holy Land. The חסד, kindness, Joseph was to perform was not to bury his father in Egypt; the normal sequence of death and burial is that one dies first and then one is buried. It is significant that Jacob first spoke about where he did not want to be buried, and only afterwards mentioned a word associated with dying when he said: "I wish to lie with my fathers." This indicates clearly that the oath Jacob made Joseph swear referred to where he was going to be buried, not to where he was not to be buried. Joseph would not receive a reward for either of these two requests so that what he did could be described as a true kindness. The extra town Jacob allocated to Joseph's (his tribe's) heritage in the land of Israel was only in respect of the effort and expense involved in transporting the remains of his father to the land of Canaan.

Or HaChaim on Genesis 47:29:21

The verse may also be understood along the following lines: When Jacob said: ועשית, he meant that what Joseph had already done for him in the past was a חסד של אמת, a true kindness for which he had not and would not receive compensation. There was, however, another kindness Jacob would now ask of him for which he would receive the city of Shechem as a reward. We would then have to understand the letter ו in front of the word ועשית as referring also to what Joseph would do in the future. Once Joseph undertook to carry out his father's wish in return for compensation any oath he swore that he would do so could not be construed as an oath sworn under duress. There would be no legal way Joseph could become free from that oath except by carrying out its provisions (compare Rav Nissim on Nedarim 65). Although the text does not have Jacob mention the gift of Shechem at this point, the Torah does give a broad hint that Jacob had promised Shechem to Joseph already prior to 48,22 when the Torah makes mention of it. Jacob is not reported as saying that he would give that city to Joseph in the future, but the Torah reports him as saying: "I have already given you one portion more than to your brothers." The gift had been bestowed on Joseph at the time Jacob asked Joseph to render an oath concerning Jacob's burial arrangements in 47,30-31. We have explained the legal details about revocable and irrevocable oaths in connection with Isaac and Avimelech; see our commentary on Genesis 26,26. We must also remember Sotah 36 where it is stated that eventually Joseph had to threaten Pharaoh that he would consider himself free of his undertaking not to reveal that Pharaoh did not understand Hebrew unless the latter would let him honour his oath to his father to bury him in the land of Canaan. Joseph's argument there does not imply that he was legally able to renege on the oath to his father, he only used that argument to put the oath to his father on the same legal basis as that which he had rendered to Pharaoh, seeing that in both instances he had received compensation for rendering the oath.

Or HaChaim on Genesis 47:29:22

אל נא תקברני במצרים, "please do not bury me in Egypt." The meaning of the words אל נא in this case refers to a time-frame. Jacob did not even want to be interred in Egypt temporarily. He wanted that his remains be transferred to the land of Canaan immediately. This is why he added ושכבתי עם אבותי, "I wish to lie with my fathers," adding ונשאתני "and you will transport me, etc." I have already explained the reason that Jacob had first said "do not bury me, etc." and only afterwards: "I wish to lie with my fathers, etc." on 47,29: "perform a favour for me." The Zohar Vayeshev 182 explains that Jacob and Joseph were so much part of the same category of souls and that this is why Jacob was afraid that when the time came for him to die, Joseph would not want to be separated from him until he himself would die. Although the Talmud Taanit 4 claims that Jacob did not die and remained alive, Jacob wanted to be sure that Joseph did not misunderstand this and that he realised that his father would "die." When that occurred he would be separated from Joseph and would want to join his fathers. This is why he had to issue all these instructions.

Or HaChaim on Genesis 47:29:3

We can understand the meaning of this verse by accepting what the sainted Rabbi Yitzchak Luria (Ari zal ) wrote in his book Kohelet Yaakov. He writes as follows: "You know that the souls have been divided up into numerous "sparks" of sanctity. These are destined to inhabit human beings on their various appearances on earth. The length of time a person lives on earth is directly related to how many of these sparks of sanctity -also known as tzelem -inhabit his body. Every day such a person performs G'd's commandments the condition of one of these "sparks" is enhanced, thus strengtheneing such a persons צלם. Every day that such a person does not perform G'd's commandments his צלם suffers damage because one of these sparks has been damaged. Thus far Rabbi Luria.

Or HaChaim on Genesis 47:29:4

This introduction is immensely valuable for those who want to examine matters connected with these phenomena in detail. By means of this paragraph in Rabbi Luna's book we can understand what the Talmud Berachot 57 meant when it states that sleep is equivalent to 1/60th of death. It means that every day one of these sparks escapes the body when a person goes to sleep. Such a loss of the spark is not clearly noticed by the soul as something absolute, however; the "spark" is merely detached from the main body of the soul and becomes intertwined with the lower form of the soul known as נפש, life-force. It is an act of kindness by G'd that every "spark" which acquired a merit on a particular day through the performance of a מצוה by the person whom it inhabits is further removed from loss of vitality in spite of the fact that said person may commit sins subsequently thereby producing defective "sparks." Moreover, when the errant person repents his sin G'd enables such sparks to be restored to their original level of vitality. All of this is part of the various ways in which G'd demonstrates His kindness towards us.

Or HaChaim on Genesis 47:29:5

Keeping in mind the Ari zal's statement, we can understand why the complaint against G'd for having shortened man's lifespan after the deluge from around nine hundred years to less than one hundred years nowadays is not justified. Let us use the following parable to illustrate what occurred. A king distributed gems which had been mined in a quarry to various craftsmen in order to fashion from these gems intricate golden jewelry. He urged the various craftsmen to use all their skills to produce superior work and to complete it at a certain date. Different craftsmen were given different amounts of gems in accordance with the king's estimate of their ability to complete the task within the time allotted. When the time arrived for these craftsmen to present the result of their labours to the king, the king found to his dismay that not only had most of them not performed work of acceptable standards, but some of them had actually ruined many of the gems in the process. The king grew angry and killed these craftsmen. He showed the children of these craftsmen what happened to their parents and why, and he urged them not to repeat the mistakes of their parents. When the king handed the new generation of craftsmen gemstones to fashion into jewelry, he allocated to each one only approximately one tenth of the amount of gems he had allocated to the craftsmen of the previous generation. He believed that by making the task less demanding the craftsmen would have a better chance to perform excellent workmanship.

Or HaChaim on Genesis 47:29:6

The souls G'd allocated to people are the gemstones referred to in the parable. This is the mystical dimension of Genesis 49,24: משם רועה אבן ישראל, that by means of the instruments placed at our disposal by G'd, i.e. the Torah and the commandments, we have been given the insights to conduct our lives in such a manner that the sparks making up the soul can be strengthened. The Zohar, part one section 82 describes that the condition of the soul is improved in proportion to the performance of good deeds and abstention from sins by the personality it inhabits. This is equivalent to the intricate jewelry described in our parable.

Or HaChaim on Genesis 47:29:7

Originally, G'd assigned great tasks to the antediluvian generations and at the same time equipped them with commensurately greater souls, each one of which consisted of many "sparks." He assigned a single day to each "spark." This is alluded to in Exodus 16,4 when the Torah speaks about people collecting the manna on a daily basis, i.e. דבר יום ביומו. The word יום may be understood as ענף, a branch or sprout of each soul. G'd granted each human being a certain number of days, i.e. He allocated to them approximately 300.000 such gemstones as mentioned in the parable. After the failure which resulted in the deluge, all of this was restructured in order to help us achieve what is expected of us in a lifespan averaging seventy years.

Or HaChaim on Genesis 47:29:8

We have benefited by this change in G'd's allocation of a shorter lifespan in additional ways. For instance, we observe that the process of aging results in people becoming progressively more frail, a process which even includes scholars (of secular disciplines). Infirmity in old age results in a person not being able to carry out fully the tasks allocated to him for each day he lives. While it is true -as our sages say at the end of tractate Kinim -that Torah scholars who have attained old age retain clear minds, the sages were careful with their wording. They stated that the minds of non-scholars decline progressively to such an extent that their minds gradually cease to function properly. It is clear that inasmuch as parts of the soul gradually disappear, the remaining parts of the soul are not up to the task of performing as if they were still whole. The same thing happens to the body so that gradually both body and mind deteriorate to the level of that of a minor.

Or HaChaim on Genesis 47:29:9

With the help of Rabbi Luria's analysis we can also better understand Bereshit Rabbah 62,2 in which the difference between dying as a young man or dying at a ripe old age is described. Rabbi Yehudah explained: "when this light (soul) is extinguished by a natural process it is beneficial both for the light and the wick. If, however, it is extinguished by an unnatural process this is harmful both for the light and its wick." The Midrash compared the death of an aged person to the gradual extinction of a light. As the light gradually loses power, so the aged person's vital systems (נפש) decline progressively until finally he dies by appearing like a person who is merely asleep and who does not feel what is happening to him when his last remaining vestige of life leaves him.

Rabbeinu Bahya, Bereshit 47:29:1-5

ויקרבו ימי ישראל למות, “The time approached for Israel to die.” How did Yaakov know that his death was approaching? He realised that his strength was ebbing and this is why he wanted to make his last will in the presence of Joseph; however, at this stage he had not yet been taken ill. Later on, when he was taken ill (48,1) Joseph was informed of this. We find something similar before King David died. Kings I 2,1 speaks about “the time for David to die approached;” he himself said of himself: “I am going the way of all the earth” before giving his final instructions to his son Solomon. The plain meaning of why the Torah suddenly calls Yaakov by his alternate name Yisrael again instead of writing “the time approached for Yaakov to die,” (which would have been the natural sequence to the line: “Yaakov lived in the land of Egypt for seventeen years”) is that ever since he had been given the additional name the Torah uses both names interchangeably. Throughout our portion the names Yaakov and Yisrael are used intermittently. [The name “Yaakov” appears six times, whereas the name “Yisrael” appears thirteen times. Ed.] From a more rational/scientific point of view we may detect a distinct pattern in the Torah sometimes choosing to refer to Yaakov by his original name and sometimes by his additional name. The name Yaakov applies to the physical part of Yaakov’s personality, matters connected to his terrestrial existence, whereas the name Yisrael refers to spiritual aspects of his personality, matters connected to his eternal existence in celestial regions. When Yaakov had first been given the name “Yaakov” the Torah stated that this reflected his holding on to the heel of his brother Esau (Genesis 25,26). We find the name Yisrael first used in connection with Yaakov having successfully contended with the celestial force representing his brother Esau (Genesis 32,29). It is therefore clear that the additional name Yisrael was intended principally to reflect Yaakov’s spiritual accomplishments. Seeing that it is impossible for a human being while part of a body to divest himself totally of bodily needs and concerns, we can appreciate what our sages said that contrary to the name Avraham which replaced the name Avram, the name Yisrael did not replace the name Yaakov. It reflected the fact that this Yaakov had attained an additional dimension in his personality development (compare Berachot 13). The name Yaakov henceforth became subordinate to that of Yisrael. The use of these names teaches amongst other matters that if someone makes his spiritual dimension subordinate to his physical, terrestrial concerns this “kills” him, leads to his death sooner or later. This is what David had in mind when he said in Psalms 22,30: “all those who in full vigor shall eat and prostrate themselves, all those at death’s door whose spirit lag, shall bend the knee before Him.” David refers to people who make a point of first tasting all the pleasures of terrestrial life before prostrating themselves before G’d as having their priorities reversed. As a result, such people experience death in a very real sense of the word. In the verse we just quoted the word יכרעו, “they will bend the knee” does not refer to something similar to השתחוה, “prostrating” oneself (before G’d). Rather, it is similar to Psalms 20,9. In that psalm it is used as meaning falling down and not rising up again. This is the punishment for having had one’s priorities mixed up. When the people mentioned in Psalm 22 finally decide to “give to Caesar what is Caesar’s,” i.e. to also make an obeisance to G’d as an afterthought, it is too late. They had not lifted a finger to secure their share in eternity while there was time. Upon closer examination you will find that when the Torah employs the name Yaakov to describe our patriarch it refers to his terrestrial concerns, concerns which are indispensable for any human being, whereas when it switches by calling him Yisrael it refers to his spiritual concerns, matters which are largely abstract. This is what the prophet (Isaiah 43,1) had in mind when he said: ”who created you O Yaakov, who formed you O Yisrael?” In connection with the name Yaakov, the prophet only mentioned the word בריאה, a primitive kind of creation, whereas in connection with spiritual parts of man the prophet speaks of a more sophisticated product, one that has undergone יצירה, an advanced stage of formation. You will note that at the revelation of the Torah at Mount Sinai (Exodus 19,3) G’d says to Moses: “so shall you say to the house of Yaakov and relate to the children of Yisrael.” The name Yaakov referred to the women, the word Yisrael to the men. [Perhaps the fact that Adam had described Eve as “bones of my bones and flesh of my flesh,” but not as “spirit of my spirit” (Genesis 2,23), is the reason that woman symbolizes primarily the physical part of the human being. Ed.] Isaiah 43, 22 had something similar in mind when he wrote: “But you have not worshipped Me, O Yaakov, that you should be weary of me O Israel.” He meant that while you Yaakov were concerned with your terrestrial matters you did not really worship Me (even if you paid lip-service). As to worshipping Me as “Yisrael,” you indicated that it was too wearisome for you. When our Parshah commences by referring to Yaakov’s existence on earth by calling him Yaakov (twice in 47,28), this is in keeping with what we have explained. In 47,29 however, when the Torah commences to speak of “death” of the body, it switches to using the name “Yisrael” seeing that the death of a righteous person is but the necessary preamble to his taking his place in eternal life in the celestial spheres. Whenever preparations for death are described, including the very mention of the bed on which Yaakov lay sick, the Torah describes him as Yisrael. As soon as the Torah finishes describing his preparations for the life in the hereafter by blessing Joseph and his brothers, it reverts to the use of the name Yaakov. The Torah never describes Yaakov as having died. Only Yisrael is described as having died. The embalmers are described as embalming Yisrael (50,1). As soon as Yaakov had made the physical preparations for death, i.e. “he gathered in his feet to the bed,” the Torah calls him Yisrael again. As of that moment he had entered eternal life. When we find in 49,1 that the Torah refers to Yaakov suddenly again as Yaakov, the reason is that at that moment G’d withheld from him the visions of the redemption and what precedes it which he had intended to reveal to his sons. In other words, at that moment he had become primarily physical, his spiritual dimension having temporarily become subordinate. There is another instance where we could question why the Torah suddenly reverts to the use of the name Yaakov. This is in 48,3 where he explains to Joseph where and when he had his first communication from G’d, i.e. at Luz. The reason that the Torah calls him Yaakov at that point in our chapter is because he referred to a time in his life prior to his having the name Yisrael added to his regular name. in other words, we detect the following pattern. When the Torah indicates that Yaakov had not yet established mutual communication with G’d he is called Yaakov. When, even after he had established such communication, this channel of communication had been interrupted, he is also called Yaakov instead of Yisrael. A Midrashic approach based on Tanchuma Vayechi 1: the words “the days of Yisrael’s death were approaching” reflect what we have read in Chronicles I 29,15: “for we are sojourners with You, mere transients like our fathers; our days on earth are like a shadow, with nothing in prospect.” If at least the shadow would be that of a wall or a tree, i.e. an enduring shadow; but our days are only like the passing shadow of a bird which flies over us. This is what the psalmist had in mind when he wrote concerning man (Psalms 144,4): “Man is like a breath; his days like that of a passing shadow.” As soon as the bird flies over, his shadow departs with it. When David said in Chronicles that “there is no prospect,” he meant that there is no prospect of escaping physical death. Everybody knew and verbalised the fact that he would die. Avraham phrased it by saying (Genesis 15,2) “I am going to die without a child.” [Had he not known that he would die, having no child to replace him would not have bothered him. Ed.] Yitzchak had called in his son Esau in order to bless him “before I die” (Genesis 27,4). Yaakov referred to his impending death by saying “I want to be buried with my fathers” (Genesis 47,30). Seeing that he said these words close to his death, it is clear he spoke about the need to die, i.e. “when the days of Yisrael to die drew near.” When Yaakov was close to death he began to belittle himself in the presence of Joseph by saying: “if I please find favour in your eyes.” You find a similar phenomenon happening with David where the prophet describes the last days of his life as “the days for David to die drew near,” whereas nowhere else did the prophet refer to him as merely David instead of as “King David.” All of this proves that on or about the time of a man’s death he loses whatever control he used to possess over his spirit as mentioned in Kohelet 8,8: “No man has authority over the lifebreath- to hold back the lifebreath;” there is no authority over the day of death.”

Rabbeinu Bahya, Bereshit 47:29:6

ויקרא לבנו ליוסף, “he called in his son Joseph.” He did not call upon his firstborn son Reuven or upon Yehudah who represented Royalty but upon Joseph who had the authority to carry out his request. אל נא תקברני במצרים, “do not bury me in Egypt.” Actually, Yaakov requested two things from Joseph. 1) not to be buried in Egypt. 2) to be buried in the land of Israel. He did not want to be buried in Egypt in order that the Egyptians should not deify him after his death. He was afraid that just as the people worshiping idols are punished so are the objects of their worship. We know this from Exodus 12,12 “and G’d punished all the idols of the Egyptians.” He asked to be buried in the land of Israel just as all the patriarchs expressed a desire to be buried in the Holy Land. This is because the nature of the land helps those buried there to obtain atonement for their sins. Isaiah speaks of this when he said: “It shall be inhabited by folk whose sin has been forgiven.” We also have a verse in Deut. 32,43 stating the same. The Torah writes of the Holy Land: “its land will atone for its people.” Eretz Yisrael is the gateway to heaven, the place whence all the prayers of the Jewish people ascend to heaven. This is the reason all the sages wished themselves to die in that land when their time to die came. There is a tradition that certain highly spiritual people enter heaven from there without the need for their souls to take painful spiritual detours. We also have a tradition that the people who died in the land of Israel will be amongst the first to be revived at the time of the resurrection. People buried in other lands will experience pain at the time of the resurrection as they will have to travel underground after bursting out of their graves until they arrive in the land of Israel (based on an interpretation of Ezekiel 36,14).

Radak on Genesis 47:29:1

ויקרבו, Yaakov felt himself that he was approaching death, as his physical weakness kept increasing, and he began to be afraid that his death would occur without adequate warning signs, suddenly. This is why he commanded Joseph that when the time came he should carry him to his final resting place in the land of Canaan where he wished to lie next to his fathers.

Radak on Genesis 47:29:2

שים נא ידך תחת ירכי, we explained the meaning of this phrase in Parshat Chayey Sarah (24,2).

Radak on Genesis 47:29:3

חסד ואמת, the word אמת, a truth, i.e. a requirement he can insist on, referred to Joseph’s duty to bring his father to burial. The word חסד, an act of love, not required by law, was that he should take the trouble to transport his remains from Egypt and have them buried in the land of Canaan.

Ramban on Genesis 47:29:1

AND WHEN THE DAYS OF ISRAEL DREW NEAR TO DIE. This means when the time for Israel’s death approached, which was during the last year of his life, (Ramban’s intent is to say that the verse does not refer to Jacob’s day of death but to the general period in his life when he felt his powers beginning to ebb.) he called his son Joseph. The purport of it is that he felt exhaustion and undue weakness in himself, but he was not sick. Rather, he knew that he would not live much longer, and therefore he called his son Joseph. Now after Joseph returned to Egypt [from visiting with his father who lived in Goshen, Jacob] became ill, whereupon Joseph was informed, and he came before him with his two sons so that he [Jacob] would bless them. In a similar sense is the verse, Now the days of David drew near that he should die, (I Kings 2:1. There too the sense of the verse is that this occurred some time before David’s death.) and there it says, I go the way of all the earth, (Ibid., Verse 2.) [which clearly indicates that the meaning of the first verse is] that David knew in his heart that his end was approaching.

Rashbam on Genesis 47:29:1

ויקרבו ימי ישראל למות, whenever a person is reported as about to make his last will and testament to his children, the introductory phrase is that he felt death approaching, i.e. ויקרבו. When Yitzchok was about to bestow the blessing on Esau, the Torah also prefaced this by describing that he felt himself close to death (27,1-20) [even if the word for approaching used there was not the same as here, i.e. ויקרבו. Ed.] He did say: “I do not know the day of my death.” In Kings I 2,1 when David gives his final instructions to his son Solomon, we also read the preface ויקרבו ימי דוד למות ויצו, “when David felt death approaching, he commanded, etc.” Actually, our paragraph commences with the words וישב ישראל בארץ מצרים, “Israel settled down in the land of Egypt,” (verse 27 in our chapter.) The words ויחי יעקב בארץ מצרים in our verse must be understood as a direct continuation of verse 27. The Jewish communities were not willing to conclude the reading of the weekly portion with the words ותהי הארץ לפרעה, “the land belonged permanently to Pharaoh.” This is why they added verse 27 as the final verse of Parshat Vayigash.

Rashbam on Genesis 47:29:2

שים נא ידך, we already explained this expression on 24,2 when Avraham requested an oath from his servant Eliezer using the same words.

Rashi on Genesis 47:29:1

ויקרבו ימי ישראל למות AND WHEN THE DAYS OF ISRAEL S DEATH APPROACHED — Everyone of whom it is stated that his days drew near to die did not attain to the age of his fathers (Genesis Rabbah 76:3). Some editions add: Isaac lived 180 years, whereas Jacob lived only 147. Similarly it is said in the case of David, “his days drew near” and he lived 70 years, whereas his father reached the age of eighty.

Rashi on Genesis 47:29:2

ויקרא לבנו ליוסף AND HE CALLED HIS SON JOSEPH — he called that one who had the power in his hands to do what he was about to ask (Genesis Rabbah 96:3).

Rashi on Genesis 47:29:3

שים נא ידך PUT, I PRAY THEE, THY HAND — and take an oath.

Rashi on Genesis 47:29:4

חסד ואמת MERCY AND TRUTH — The mercy shown to the dead is “mercy of truth” (true, disinterested kindness) since one cannot hope for any reward (Genesis Rabbah 96:5).

Rashi on Genesis 47:29:5

אל נא תקברני במצרים BURY ME NOT, I PRAY THEE, IN EGYPT — Because its soil will ultimately become lice which would swarm beneath my body. Further, those who die outside the Land of Israel will not live again at the Resurrection except after the pain caused by the body rolling through underground-passages until it reaches the Holy Land) And another reason is that the Egyptians should not make me (my corpse or my tomb) the object of idolatrous worship (Genesis Rabbah 76:3).

Rav Hirsch on Torah, Genesis 47:29:1

אם נא מצאתי חן בעיניך. So spricht nicht ein Vater zu seinem Sohne, ja nicht einmal ein Sohn zu seinem Vater, am allerwenigsten hatte wohl Jakob also zu Josef zu sprechen. Das Wörtchen נא dürfte das Auffallende lösen. Josef hat gewiss mit aller Hingebung durch seine so hohe Stellung dem Vater Vorrechte zufließen lassen wollen, die Jakob jedoch nie annehmen wollte. Jakob wollte nicht Vater des Ministers sein. Hier war endlich eine Gelegenheit, in welcher Jakob Josefs Machteinfluss benutzen wollte, daher: wenn ich denn doch Gunst usw.; willst du mir denn eine besondere Güte erweisen, so erfülle mir diese Bitte. — שים נא ידך תחת ירכי. (Siehe oben Kapitel 24, 2). ירך, verwandt mit ירק von sich werfen, wovon: Speichel. יֶרֶך: der hintere oder der untere Teil, der, wenn der Mensch sich niedersetzt oder niederlegt, zuerst mit dem Boden in Berührung kommt. Das Gegenteil von שכם in השכם. "Lege die Hand unter mich im Grabe" — versprich mir die Verwendung deiner Macht also, daß ich darauf sicher mich zum Sterben niederlegen könne. Auffallend ist, wie schon bemerkt, die Form עמדי für עמי, die mit keinem anderen Suffixum vorkommt. Vielleicht liegt darin die Nuance, daß das Erbetene nicht bloß die Beziehung zwischen dem Bittenden und dem Angesprochenen, sondern den ganzen Standpunkt des Bittenden berührt. Unerklärt bliebe aber immer noch, warum man nicht auch sagen kann: ועשיתי עמרך, und wenn dies zwischen Menschen und Menschen auch vielleicht zu anmaßend wäre, warum es auch von Gott zum Menschen nicht vorkommt. —

Rav Hirsch on Torah, Genesis 47:29:2

חסד, verwandt mit אשד: sich ergießen, daher sich ganz hingeben חַסֵד andern ganz hingeben: der Entwürdigung preisgeben). Charakteristisch ist die Wahrung des Begriffs des wahren הסד durch die Beifügung ואמת. So: alle Wege Gottes sind חסד ואמת. Der Mensch übt oft aus lauter Liebe חסד ואמת .רעות ist eine Liebe, die über die Hingebung nicht das Wesentliche vergisst. Abraham hat den sehnlichsten Wunsch, seinen Sohn zu verheiraten. Wenn er nun so von diesem Wunsche beherrscht wäre, daß, fände er keine geistig und sittlich dem זרע אברהם entsprechende Frau, er auch die Wahl einer andern gestattete, so wäre dies kein אמת .חסד של אמת ist immer eine dem חסד beigefügte Klausel.

Rav Hirsch on Torah, Genesis 47:29:3

Jakob weiß ganz gewiss, daß Josef seinen Vater mit allem möglichen Glanz bestatten werde. Er spricht aber: vergiss über die דoח das אמת nicht. Ich will lieber gar nicht, als in Mizrajim begraben werden. Der Hauptnachdruck liegt auf der Bitte: nicht in Mizrajim begraben zu werden. Wir hätten denken können, die Erfüllung dieser Bitte sei gar nicht so schwer gewesen, daß es dazu einer feierlichen Beschwörung bedurft hätte. Allein da, wie sich aus allem ergibt, Pharao und Ägypten es durchaus nicht gerne gesehen hätten, wenn Jakob und seine Familie wieder fortgezogen wären, so musste schon das Hinaufbringen der Leiche nach Kanaan keinen guten Eindruck machen, vielmehr offenkundig zeigen, Josefs Familie betrachte sich noch nicht als eingebürgert und hänge mit ihrem Herzen noch an der alten Heimat.

Rav Hirsch on Torah, Genesis 47:29:4

Allein das Motiv dürfte noch tiefer zu suchen sein. Jakob hatte noch siebenzehn Jahre mit seinem Hause in Mizrajim gelebt, mochte gewahrt haben, welchen mächtigen Einfluß das הֵאחז בה auf seine Nachkommen zu üben begonnen, wie sie schon anfingen, im Nil den Jordan zu begrüßen, und in dem Aufenthalt in Mizrajim gar kein Galut zu erblicken. Motiv genug, um mit so feierlichem Ernst darauf zu dringen, daß sie ihn nicht in Mizrajim begraben, daß sie ihn in das Land ihrer alten, wirklichen Heimat tragen sollten; Motiv genug, ihnen zu sagen: ihr hoffet und wünschet in Mizrajim zu leben, ich möchte nicht einmal in Mizrajim begraben sein. Darum sprach er diesen Wunsch auch nicht als Jakob, von individuell persönlichem Standpunkte, sondern als "Israel" aus, als Träger der nationalen Bestimmung, als Mahnung an die nationale Zukunft seiner Kinder.

Sforno on Genesis 47:29:1

אל נא תקברני במצרים, even temporarily, in a coffin, as was done with Joseph (50,26). Yaakov reasoned that if he allowed himself to be interred even temporarily, Joseph would never be allowed to take his remains to the land of Canaan at a later date. They would argue that the honour done to him and burial in the soil of Egypt was adequate as it had been for the most outstanding kings. [we must understand the preoccupation the Egyptians had with the cult of death and what they presumed to be their afterlife. The whole culture of that people revolved around burial, hence the pyramids. Ed.]

Siftei Chakhamim, Genesis 47:29:1

Everyone of whom it is said that his “days drew near”... Rashi is answering the questions: Why does it say “days” in the plural form, [rather than saying, “The day of Yisrael’s death drew near”]? And why does it speak of the days, implying that the days drew near? It should say, “Yisrael drew near to die.” Thus Rashi explains that the days themselves indeed “drew near.” They shortened and drew near [rather than expanding to the age of his fathers].

Siftei Chakhamim, Genesis 47:29:2

And take an oath. Rashi is explaining that we should not think the placing of the hand is the oath itself. He knows this because it is written regarding Avraham (24:2): “Place your hand under my thigh,” after which it says, “I will have you swear by Adonoy.” Since Avraham did it this way, [to place the hand under the thigh while swearing,] so did Yaakov. (Re’m)

Siftei Chakhamim, Genesis 47:29:3

Is considered true kindness for one does not anticipate... Rashi does not mean that it is true kindness only when it is done with the dead. Rather, whenever kindness is done without the anticipation of remuneration, even if the recipient of the kindness is alive, it is considered “kind and truthful.” For Eliezer said that Lavan and Besuel should [“do kindly and truthfully” (49:22) and] give him Rivkah freely, anticipating no remuneration — not from him, as he promised them no gifts of silver and gold, and certainly not from Avraham, since he was far away. You might ask: Why did Rashi not explain before, regarding Eliezer, that this is considered true kindness? The answer is: Yaakov in fact remunerated Yoseif for swearing to take him to Eretz Yisrael. He said (48:22), “I have given you one share more,” as Rashi explains ad loc. That is why Rashi explains the point here [and not regarding Eliezer]. It is to say that even so, at the time Yaakov asked Yoseif to bury him in Eretz Yisrael, he neither promised to give him anything, nor did he have in mind to give him one share more. And that is why it says here, “kindly and truthfully.”

Siftei Chakhamim, Genesis 47:29:4

By suffering the pain of rolling through underground tunnels. Also, so that the Egyptians not make a deity of me... Rashi needed these three explanations because: If it was only on account of lice, Yaakov should have requested that they make an iron coffin. Therefore Rashi explained, “rolling through underground tunnels.” And if because of these two reasons alone, why did Yaakov trouble Yoseif that he be brought to Eretz Yisrael immediately? He could have told them to take his bones along when they leave Egypt, as Yoseif said [to do for himself] in 50:25. Thus Rashi gives the [third] reason, “That the Egyptians not make a deity of me.” And there is a question: If the only reason is that the Egyptians might “make a deity of me,” why did he say to take him to Eretz Yisrael, rather than to cast him in the Nile? Thus Rashi also offers the reason of “rolling through underground tunnels.” And if it was for these two reasons alone, he should have had them swear just as Yoseif told his brothers to swear, [that they will take him along when they leave Egypt]. Thus Rashi also offers the reason of “its soil will become lice.” (Maharshal)

Steinsaltz on Genesis 47:29

The time for Israel to die approached, as he sensed that he would soon pass away. And he called his son, Joseph, both because he was his favorite son, and because he was the ruler of Egypt, and he said to him: Please, if I have found favor in your eyes, please place your hand under my thigh and swear to me (see 24:2) that you will perform kindness and truth with me; please do not bury me in Egypt. Jacob felt the need to administer an oath to Joseph, since this was not a simple request, as will be seen below.

Tur HaArokh, Genesis 47:29:1

ויקרבו ימי ישראל למות, “As Israel’s time to die approached, etc.” These words do not refer to the sickness from which Yaakov died eventually, but they refer to a period when Yaakov began to experience the weakness which is common to people whose strength begins to ebb prior to their death. At a later stage, when Yaakov actually took sick and Joseph was told about it, he rushed to see his father and obtain his last blessing as well as to obtain blessings for his sons.

Tur HaArokh, Genesis 47:29:2

ויאמר..שים נא ידך תחת ירכי, “he said: ‘please place your hand beneath my loins.’” Here the Torah does not continue with reporting that Joseph did as requested, as it had done when Avraham made a similar request to Eliezer when he sent him to look for a wife for Yitzchok. Here the Torah did not want to spell out this detail, preserving the element of delicacy of this procedure. Some commentators, claiming to interpret the plain meaning of the text, say that the request to place his hand under Yaakov’s loins did not refer to an oath, seeing that Yaakov requested the oath at a later stage (verse 31). They say that Yaakov requested Joseph to take over the position known in Talmudic parlance as עובי הקורה, “center post,” i.e. the position of head of the clan with all the attendant responsibilities.

Tur HaArokh, Genesis 47:29:3

ועשית עמדי חסד ואמת, “and perform for me a true deed of loving kindness.” Rashi explains that the term “true loving kindness” is always used when the party performing the deed in question entertains no expectation of being rewarded for it in this life. The question raised against this interpretation is that we see that Yaakov immediately recompensed Joseph by giving him the city of Shechem over and above the normal portion allocated to the tribes of Ephrayim and Menashe. The answer given is that we are to read the line as: “you will do with me something which would be a true act of kindness when performed for other מתים, dead people who cannot reciprocate in kind.” However, in my opinion the question is not even in place, as nothing was further from Joseph’s mind than expecting a reward. Yaakov’s giving Shechem to Joseph was entirely free-willed, not in the nature of a reward at all.

Tze'enah Ure'enah, Vayechi 3-4

“When the time approached for Israel to die” [47:29]. Jacob felt in his body and saw that his strength was weakening, and that he would soon die. He sent for Joseph and wanted to ask him and make him swear that he would take him after his death to the land of Canaan to be buried there. Bahya writes. Why does the verse say, “Jacob lived” [47:28]. Here he is called Jacob and soon after he is called Israel. Why was he not called by his name? The explanation is that the name Jacob points to physical deeds. That is, when Jacob went to eat and drink and feed his body. Here he is called Jacob. When he went to do good deeds for his soul, he was called Israel. That is, the name Israel came to him because of dominion, that he vanquished the angel. Therefore, when Jacob went to fulfill commandments, good deeds and Torah, the verse calls him Israel. Therefore, the portion said, “Jacob lived.” That is, when he went to eat and drink to sustain his body, he was called Jacob. Afterwards, when he was sick and about to die, that his body would go away from the world and his soul would begin to live properly in the next world, which is the proper life for the soul. This is called Israel in the verse. (Bahya, Genesis, 47:29.)

Tze'enah Ure'enah, Vayechi 5

“He summoned his son Joseph” [47:29]. Jacob called his son Joseph, even though Reuben was the firstborn and Judah was a king. Yet, he called Joseph who was a king in Egypt, who had the power to take Jacob to the land of Canaan. (Bahya, Genesis, 47:29.)

Tze'enah Ure'enah, Vayechi 6

“True kindness” [47:29]. Jacob said: you should do a true kindness with me. That is to say, even though I ask you that you should carry me to bury me in the land of Canaan, I will not be able to repay you when I will be dead. Therefore, he said: you should do a true kindness. That is to say, it is called true when one does not hope to receive a reward for what he did. (Hizkuni, Genesis, 47:29.)

Tze'enah Ure'enah, Vayechi 7

“Please do not bury me in Egypt” [47:29]. You should not bury me in Egypt for three reasons. The first is because the earth of Egypt will produce lice because of Israel in the days of Moses Our Teacher. The second is, when the Messiah will come, the dead will come back to life and the dead outside the land of Israel will have to roll through mountains and caves to the land of Israel and this will be painful. The third is that the Egyptians will make an idol out me, if I will lie in Egypt. (Rashi, Genesis, 47:29.)

Jewish Thought

Hesed is lovingkindness, emeth is sureness and reliability. Jacob asked Joseph for hesed ve’emeth when he requested to be buried in the old homeland, ensuring an enduring commitment despite potential political consequences. The spies promised Rahab hesed ve’emeth, an unqualified commitment that could not be changed under any conditions (Gen. 47:29, Josh. 2:14).

Man and God, Chapter 6 Emeth, the Concept of Truth 224

Our last example is, at the same time, a good illustration for the meaning of the concept of “hesed and emeth.” Hesed is love or lovingkindness; emeth is sureness, steadfastness, reliability, enduring strength, lasting faithfulness. Hesed ve’emeth would then be lovingkindness that is sure, that is reliable, that endures and may be even irrevocable. When Jacob made Joseph swear that he would not bury him in Egypt, he asked his son to do with him hesed and emeth. (Gen. 47:29.) Jacob could be fairly sure of the love of Joseph. However, his request involved a vital question of policy. How would returning the old father’s body for burial in the old homeland affect the position and political condition of the entire family in Egypt? Would it not be interpreted by the Egyptians as a proof that the children of Israel were strangers and were themselves looking for the time when they would leave the country? Considerations of political expediency might induce Joseph to feel justified in breaking the promise made to his father. It is, perhaps, for this reason that Jacob asked for an act of love and enduring faithfulness, for hesed ve’emeth, for lovingkindness in the form of an irrevocable commitment. The hesed ve’emeth that the spies promised to Rahab (Josh. 2:14.) was such a promise of unqualified commitment. It was to be an act of hesed that was sure and could not be changed under any conditions.

Kabbalah

In the Kabbalah text Zohar, Vayera 5:77, it is explained that when individuals approach death, their days come before the Supernal King, as seen in the cases of David and Jacob in the Bible.

Zohar, Vayera 5:77

And when the days depart from this world, they all approach the Supernal King, as it is written, "And the days drew close for David to die" (I Kings 2:1), "and the days drew close for Jacob to die" (Beresheet 47:29).

Midrash

In Midrash Tehillim 26:7, Rabbi Yochanan compares the righteous who pray not to be gathered with the wicked to Daniel and David. In Midrash Tanchuma, Vayeshev 1:1, it is noted that when Scripture mentions someone sitting, it often connotes misfortune. Midrash Tanchuma, Vayechi 1:1 reflects on the fleeting nature of life, likening it to a shadow. In Midrash Tanchuma, Vayechi 2:1, the lack of control over the day of death is discussed. Midrash Tanchuma Buber, Chayei Sara 6:6 emphasizes the importance of circumcision for salvation. Finally, Pirkei DeRabbi Eliezer 39:13 recounts the request of Jacob to be buried in the Land of Canaan and the significance of burial in the Land of Israel.

Bereshit Rabbah 96:2

“The time for Israel to die approached and he called his son, Joseph, and he said to him: Please, if I have found favor in your eyes, please place your hand under my thigh and perform kindness and truth with me; please do not bury me in Egypt” (Genesis 47:29). “The time for Israel to die approached.” It is written: “For I am a stranger with You, a resident, [as were all my fathers]” (Psalms 39:13). “For we are strangers before You…our days on earth are like a shadow, and there is no hope” (I Chronicles 29:15) – if only it would be like the shadow of a wall, or the shadow of a tree, (If our life is compared to a shadow, if only it could be like the shadow of a wall or tree, which stays in place and has stability.) but instead it is like the shadow of a bird when it is flying, as it is written: “Like a passing shadow” (Psalms 144:4). “And there is no hope” – there is no one who can hope not to die. Everyone knows and says with his mouth that he will die. Abraham said: “I am going (“Going” here is in the sense of dying.) childless” (Genesis 15:2). Isaac said: “I will bless you before the Lord before my death” (Genesis 27:7). Jacob, too, said: “I will lie with my fathers” (Genesis 47:30). When [did he say this]? When he was about to die.

Bereshit Rabbah 96:3

“The time for Israel…approached.” It is written: “There is no person who rules the spirit to retain the spirit, and there is no dominion on the day of death” (Ecclesiastes 8:8). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The trumpets that Moses crafted in the wilderness, when he was tending toward death, the Holy One blessed be He sequestered them so that another would not sound it, and they would come to him, as it is written: “Assemble to me all the elders of your tribes” (Deuteronomy 31:28). (Moses asked that the elders be assembled; he did not merely have someone blow the trumpets, as he would have done in the past, because they had been sequestered. ) This was to realize what is written: “There is no dominion on the day of death.” Another matter, “there is no dominion on the day of death” – when Zimri performed that action, (He brought a Midyanite woman into his tent. ) what is written there? “He went after the man of Israel into the tent” (Numbers 25:8). (This is stated about Pinḥas. ) Where was Moses? And would Pinḥas speak before Moses? Rather, it is to realize: “There is no dominion on the day of death.” Death is nothing other than an expression of lowering. Salvation was given to Pinḥas, and Moses was lowered. (Moses’s death was drawing near, and so others began to assert authority. ) Of David, too, it is written: “King David was old” (I Kings 1:1). When he was about to die, what is written in his regard? “The time for King David [to die] approached” is not written here, but, rather, “the time for David [to die] approached” (I Kings 2:1). Jacob, too, when he was about to die, he began lowering himself before Joseph, and he said to him: “Please, if I have found favor in your eyes.” When? It was when he approached death, as it is stated: “The time for Israel to die approached.”

Bereshit Rabbah 96:4

Reish Lakish said: [God said:] ‘As you live, you will lie down, but you will not die,’ as it is stated: “The time for Israel to die approached.” (Although Jacob’s body would cease to function, he would not die. The verse cited can be more literally translated: “The days of Israel drew near to death,” implying that Jacob’s days would die, meaning he would no longer function in the physical world, but he himself would not die (Maharzu). ) What is “approached [vayikrevu]”? The Holy One blessed be He said: ‘The day complains against you, saying that it would stand still.’ (Since Jacob was supposed to die on that day, the day would not be able to end without him dying. ) It is like a person who says: ‘So-and-so has attacked [karav] another.’ That is “vayikrevu.” (The midrash portrays the day, as it were, submitting a claim against Jacob, that he must die on that day. ) Everyone in whose regard it is written that the time for him [to die] approached, did not reach the days of his ancestors. “Approach” is written with regard to David – “the time for David to die approached” (I Kings 2:1). He did not reach the days of his ancestors. Of Boaz, Oved, and Yishai, the Sages said that they lived more than four hundred years, but David lived only seventy years. He did not reach the days of his ancestors; therefore “approach” is written in his regard. Amram lived one hundred and thirty-seven years, but Moses lived only one hundred and twenty years; therefore, “approach” is written in his regard: “Behold, your days are approaching to die” (Deuteronomy 31:14). And Jacob, approach is written in his regard, as he did not reach the days of his ancestors. Abraham lived one hundred and seventy-five years, Isaac, one hundred and eighty, and Jacob, one hundred and forty-seven. That is why “approach” is written in his regard – “the time for Israel to die approached.”

Bereshit Rabbah 96:5

“He called his son, Joseph” – why did he not call Reuben or Judah? Reuben was the firstborn and Judah was the king, but he disregarded them and called Joseph. Why did he do so? Because [Joseph] had the capability to carry out [his request]. That is why “he called his son, Joseph” – because the hour was given to him. (He was in power at the time. ) “Please do not bury me in Egypt” – it is for your sake I descended to Egypt; it is for your sake that I said: “Now I can die” (Genesis 46:30). “Perform kindness and truth with me” – is there kindness of falsehood, that he says “kindness and truth”? Why [did he say] so? The folk saying says: If the son of your friend dies, bear with him. (This is because he can repay the kindness.) If your friend dies, cast off. (Cast off sorrow, because he cannot repay the kindness.) He said to him: ‘If you perform kindness for me after my death, it is a true kindness.’ “Please do not bury me in Egypt” – why? Because the ultimate fate of the land of Egypt is to be stricken with lice, and they will swarm in my body. That is why “please do not bury me in Egypt.” Another matter, for what reason did Jacob request not to be buried in Egypt? It was so they would not make him the subject of idolatrous worship, for just as punishment is exacted from one who worships, so is punishment exacted from the one who is worshipped, as it is written: “Against all the gods of Egypt I will administer punishments: I am the Lord” (Exodus 12:12). Likewise you find regarding Daniel, once he interpreted Nebuchadnezzar’s dream, what is written? “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel, and said to pour out to him a meal offering and fragrances” (Daniel 2:46). But Daniel did not accept it. Why? Because just as punishment is exacted from those who worship idols, so is punishment exacted from it. (From the subject of such worship. ) Likewise you find regarding Ḥiram. Once he made himself into a god, what was his ultimate fate? It is written in his regard: “Because your heart became haughty, and you said: I am a god” (Ezekiel 28:2) – the Holy One blessed be He said to him: “Behold, you are wiser than Daniel” (Ezekiel 28:3). Nebuchadnezzar sought to sacrifice to him, but he did not want it, and you make yourself a god? What was his ultimate fate? “I cast you upon the ground, I placed you before kings that they may gaze upon you” (Ezekiel 28:17). Another matter, Jacob said: ‘So that the Egyptians will not merit redemption because of me. They prostrate themselves to a lamb, and I was likened to a lamb, as it is stated: “Israel is a scattered lamb” (Jeremiah 50:17), and regarding Egypt it is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20), and it is written: “The firstborn of a donkey you shall redeem with a lamb”’ (Exodus 34:20). That is, “please do not bury me in Egypt.” Why did all the patriarchs demand and have fondness for burial in the Land of Israel? Rabbi Elazar said: These are cryptic matters. Rabbi Yehoshua ben Levi said: What are these “cryptic matters”? “I walk before the Lord in the land of the living” (Psalms 116:9). (The Land of Israel is the “land of the living.”) Our Rabbis said two matters in the name of Rabbi Ḥelbo: Why did the patriarchs have fondness for burial in the Land of Israel? Because the dead of the Land of Israel come to life first in the messianic era, and enjoy the messianic years. Rabbi Ḥanina said: One who dies outside of the Land of Israel and is buried there, has undergone two deaths, (Death and burial.) as so it is written: “And you, Pashḥur, and all the dwellers in your house, will go into captivity, and to Babylon you will come, and there you will die, and there you will be buried” (Jeremiah 20:6). That is, he has undergone two deaths. That is why Jacob says to Joseph: “Please do not bury me in Egypt.” Rabbi Simon said: If so, the righteous who are buried outside of the Land of Israel suffer a loss. What, then, does the Holy One blessed be He do? He makes tunnels in the ground for them and makes them like channels, and they roll along until they reach the Land of Israel. The Holy One blessed be He then places in them a spirit of life and they arise. From where is this derived? It is written: “Behold, I am opening your graves, and I will take you up from your graves, My people, and I will bring you to the soil of Israel” (Ezekiel 37:12), and then: “I will place My spirit into you and you will live” (Ezekiel 37:14). Reish Lakish said: It is an explicit verse, that once they reach the Land of Israel, the Holy One blessed be He will place a soul in them, as it is stated: “Who places a soul in the people upon it” (Isaiah 42:5). There was an incident involving Rabbi [Yehuda HaNasi] and Rabbi Eliezer, who were walking near the gates outside Tiberias. They saw the coffin of a dead person who came from outside of the Land of Israel to be buried in the Land of Israel. Rabbi [Yehuda HaNasi] said to Rabbi Eliezer: ‘What has this one, whose soul departed outside of the Land of Israel and came to be buried in the Land of Israel, accomplished? I read in his regard: “My inheritance you rendered an abomination” (Jeremiah 2:7) during your lifetime, “and you came, and you defiled My land” (Jeremiah 2:7) after your death.’ [Rabbi Eliezer] said to him: ‘Once he is buried in the Land of Israel, the Holy One blessed be He grants him atonement, as it is written: “His earth will atone for his people”’ (Deuteronomy 32:43). Rabbi Yoḥanan, when he was departing from the world, said to those who needed to tend to him: ‘Bury me in garments dyed green, not white and not black, so if I stand among the righteous we will not be shamed, and if I stand among the wicked we will not be disgraced.’ (Rabbi Yoḥanan was not sure if he would be summoned with the righteous, who appear in white, or the wicked, who appear in black. He therefore asked to be buried in a different color so as to avoid a situation in which he was dressed in white but summoned with the wicked, which would be embarrassing, or a situation in which he was dressed in black but summoned with the righteous, which might appear as a distortion of Divine justice.) Rabbi Yoshiya, when he was departing from the world, said to those who were standing over him: ‘Summon my disciples.’ He said to them: ‘Bury me in white garments. Why? Because I am not ashamed to greet my Creator because of my actions.’ Rabbenu, (Rabbi Yehuda HaNasi.) when he was departing from the world, commanded three matters: ‘Do not move my widow from my house. Do not eulogize me in the towns in the Land of Israel. And do not allow a gentile to touch my bier; rather, let he who tended to me during my lifetime tend to me after my death.’ During his lifetime, he resided in Tzippori seventeen years, and he would read in his regard: “Jacob lived in the land of Egypt seventeen years,” and Yehuda lived in Tzippori seventeen years. Rabbenu suffered from pain in his teeth for thirteen years, and all those thirteen years, no woman died in childbirth in the Land of Israel and no woman miscarried in the Land of Israel. After thirteen years, Rabbenu became angry at Rabbi Ḥiyya HaGadol. Elijah, of blessed memory, came to Rabbenu in the guise of Rabbi Ḥiyya, placed his hand on his tooth, and he was immediately healed. On the next day, Rabbi Ḥiyya came to him. He said to him: ‘Rabbi, that tooth of yours, what is its condition?’ He said: ‘From the moment you came to me yesterday, it was healed.’ At that moment, Rabbi Ḥiyya said: ‘Woe unto you, birthing mothers in the Land of Israel. Woe unto you, pregnant women in the Land of Israel.’ Nevertheless, he said to him: ‘It was not I who placed a hand on your tooth.’ Rabbenu knew that it had been Elijah of blessed memory. From that moment, Rabbi began treating Rabbi Ḥiyya with honor.

Devarim Rabbah 9:4

Another matter, Moses said to Him: ‘Master of the universe, after all the glory and all the bravery that my eyes saw, will I die?’ The Holy One blessed be He said to him: ‘Moses, “Who is the man who lives and does not see death…?”’ (Psalms 89:49). What is “who is the man who lives”? Rabbi Tanḥuma said: Who is a man like Abraham, who descended into the fiery furnace and was saved? But then, “Abraham expired and died” (Genesis 25:8). Who is a man like Isaac, who outstretched his neck on the altar? But then he said: “Behold, I have now grown old; I do not know the day of my death” (Genesis 27:2). Who is a man like Jacob, who encountered the angel? But then, “the time of Israel approached to die” (Genesis 47:29). Who is a man like Moses, who spoke to his Creator face to face? But then, “behold, your days are approaching to die.”

Kohelet Rabbah 9:11:1

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11). “That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask, (This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8).) and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter. (Jacob was so weak that his sons had to carry him themselves as they traveled.) “Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him. (His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died.) Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2). (Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.) “And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13). (Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth.) But today, “Joseph sustained his father and his brothers…” (Genesis 47:12). “And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29). (Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.) Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23). “And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33). (David said this after Yoav tricked Avner and killed him.) “Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt. (This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.) “And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21). “And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you? (According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria).) If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’ And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf. (The punishment for this sin is distributed over all the generations.)

Midrash Tanchuma Buber, Chayei Sara 6:6

He said to him (in Gen. 24:2): PLEASE PUT YOUR HAND < UNDER MY THIGH >. See how they loved circumcision! And Jacob also, when he had Joseph swear, said to him (in Gen. 47:29): [PLEASE] PUT [YOUR HAND UNDER MY THIGH]. For what reason did they love circumcision? Because they knew that it was going to save their children from Gehinnom in the world to come. (See Gen. R. 48:8; Exod. R. 19:4; Tanh., 5:6; cf. M. Ps. 1:20; 6:1; cf. also Gen. R. 21:9.) Thus it is stated (in Is. 5:14): THEREFORE SHEOL HAS OPENED WIDE ITS GULLET [AND PARTED ITS MOUTH < FOR ONE > WITHOUT A STATUTE]. (A more traditional translation would read: PARTED ITS MOUTH BEYOND MEASURE.) What is the meaning of WITHOUT A STATUTE? There is no statute but circumcision. Thus it is stated (in Ps. 105:9f.): < THE COVENANT > WHICH HE CUT WITH ABRAHAM…. AND WHICH HE ESTABLISHED FOR JACOB AS A STATUTE. But the Israelites, because they are circumcised, are saved from it. Thus it is stated (in Is. 43:2): WHEN YOU PASS THROUGH THE WATERS, < I WILL BE WITH YOU >.

Midrash Tanchuma Buber, Vayechi 2:1

(Gen. 47:29:) THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR…. This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; {FOR} OUR DAYS UPON EARTH ARE [LIKE] A SHADOW, AND THERE IS NO HOPE. (Gen. R. 96:2; Tanh., Gen. 12:1.) And < they are > not like the shadow of a wall or like the shadow of a tree. Rather they are like the shadow of a bird, as stated (in Ps. 144:4): {OUR} [HIS] DAYS ARE LIKE A PASSING SHADOW. (Eccl. R. 1:2:1.) (I Chron. 29:15, end:) AND THERE IS NO HOPE: There is no one who does not expect to die. All know that they are going to die. Abraham said (in Gen. 15:2): FOR I AM GOING (i.e., dying) CHILDLESS. Isaac said (in Gen. 27:4): BEFORE I DIE. Jacob said (in Gen. 47:30): WHEN I SLEEP WITH MY ANCESTORS. When? When he was on the point of death (according to Gen. 47:29): THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR.

Midrash Tanchuma Buber, Vayechi 3:1

[(Genesis 47:29:) THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR.] This text is related (to Eccl. 8:8): NO HUMAN HAS CONTROL OVER THE WIND TO CONTAIN THE WIND, NOR IS THERE CONTROL ON THE DAY OF DEATH. Joshua of Sikhnin said in the name of R. Levi: In regard to the trumpets which Moses made in the desert (according to Numb. 10:1-10) when he was at the point of death, the Holy One hid them lest he blow on them (the trumpets) for them (the Israelites) to come to him. < This act was > to fulfill what is stated (in Eccl. 8:8): < NO HUMAN HAS CONTROL OVER THE WIND TO CONTAIN THE WIND >, NOR IS THERE CONTROL ON THE DAY OF DEATH. (Tanh., Gen. 12:2; Gen. R. 96:3; Numb. R. 15:15; Eccl. R. 8:8:1.)

Midrash Tanchuma Buber, Vayechi 3:3

And also in the case of David, it is written of him (in I Kings 1:1): NOW KING DAVID WAS OLD. Then, when he was about to die, what is written (in I Kings 2:1)? THEN, WHEN THE DAYS FOR DAVID TO DIE DREW NEAR. "King David" is not written here but THEN, WHEN THE DAYS FOR DAVID < TO DIE > DREW NEAR. (I.e., David lost the royal title shortly before his death. Deut. R. 9:3.) And also in the case of Jacob, when he was at the point of death, he began humiliating himself with Joseph and said (in Gen. 47:29): PLEASE, IF I HAVE FOUND FAVOR IN YOUR EYES. When? When he was approaching death (according to the beginning of the verse): THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR.

Midrash Tanchuma Buber, Vayechi 4:1

Another interpretation (of Gen. 47:29). What is the meaning of DREW NEAR? Resh Laqish said: The Holy One said to him (Jacob): By your life, you are being hidden (from the world), but you are not dying. (Gen. R. 96:4.) (Gen. 47:29:) THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR. (I.e., since the time only DREW NEAR but never fully arrived, Jacob did not quite die. Thus, in the description of his so-called death (in vs. 31), Jacob merely BOWED DOWN UPON THE HEAD OF THE BED. Cf. Ta‘an. 5b, according to which Jacob lived on through his offspring.)

Midrash Tanchuma Buber, Vayechi 4:2

Another interpretation (of Gen. 47:29). What is the meaning of DREW NEAR? The day (of your death) cries out against you for saying that it should stand still. < The situation > is like someone who says: So-and-so has drawn near < to fight > against his friend. Ergo (in Gen. 47:29): DREW NEAR. (“Draw near” can be used in the sense of “attack” in Hebrew. The midrash here is picturing a person’s last day crying out against any attempt to extend life by trying to keep the day from ending.)

Midrash Tanchuma Buber, Vayechi 4:3

Our masters have said: Everyone about whom a drawing near was stated never attained the age of his ancestors. It is written (in I Kings 2:1): THEN, WHEN THE DAYS FOR DAVID TO DIE DREW NEAR; so he did not attain the age of his ancestors Boaz, Obed, and Jesse. Our masters have said: They lived more than four hundred years < in all > ; David only lived seventy years. He did not reach the age of his ancestors; therefore, a drawing near was written about him. Amram was alive a hundred and thirty {-three} [-seven] years, but Moses (his son) only lived to a hundred and twenty. Therefore, a drawing near is written about him (in Deut. 31:14): BEHOLD, THE DAYS ARE DRAWING NEAR FOR YOU TO DIE. And in the case of Jacob, a drawing near is written about him because he did not attain the age of his ancestors. Abraham lived a hundred and seventy-five years; Isaac, a hundred and eighty; but Jacob, a hundred and forty-seven. Therefore, a drawing near is written about him (in Gen. 47:29): THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR.

Midrash Tanchuma Buber, Vayechi 5:1

(Gen. 47:29, cont.:) HE SUMMONED HIS SON JOSEPH. Why did he not call Reuben and Judah? (Tanh., Gen. 12:3; Gen. R. 96:5.) Reuben was the first-born, and Judah was a king; yet he left them alone and called Joseph. < It is > simply because the power to act was in his hand. Therefore: HE SUMMONED HIS SON JOSEPH.

Midrash Tanchuma Buber, Vayechi 5:2

(Gen. 47:29, cont.:) AND SAID [TO HIM]: PLEASE, IF I HAVE FOUND FAVOR IN YOUR EYES, < PLEASE PUT YOUR HAND UNDER MY THIGH > AND ACT TOWARD ME WITH FIDELITY AND TRUTH. But is there a false fidelity for him to say WITH FIDELITY AND TRUTH? Why < then did he speak > so? A common (Gk.: idiotes, which means “amateur.”) < Aramaic > proverb says: When your friend's son dies, suffer < with him >; when your friend dies, cut loose < from sorrow >. < Jacob > said to him: If you act towards me with fidelity after my death, that is true fidelity.

Midrash Tanchuma Buber, Vayechi 5:3

(Gen. 47:29, cont.:) PLEASE DO NOT BURY ME IN EGYPT. Why? Because the end of Egypt is to be smitten with lice, and they would be swarming under my body. (Gen. R. 96:5(6).) Therefore: PLEASE DO NOT BURY ME IN EGYPT.

Midrash Tanchuma Buber, Vayechi 5:5

Another interpretation (of Gen. 49:29, cont.): Jacob said: So that the Egyptians would not be redeemed through me, since they are likened to the ass. It is so stated (in Ezek. 23:20): WHOSE FLESH IS LIKE THE FLESH OF ASSES. And I have been likened to the flock, where it is stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK. It is also written (in Exod. 34:20): BUT THE FIRSTLING OF AN ASS YOU SHALL REDEEM WITH A LAMB. Lest they be redeemed through me, for that reason (according to Gen. 47:29), PLEASE DO NOT BURY ME IN EGYPT.

Midrash Tanchuma, Vayechi 1:1

And the time drew near that Israel must die (Gen. 47:29). It is stated in Scripture in reference to this verse: For we are strangers before Thee, and sojourners, as all our fathers were; our days on the earth are as a shadow, and there is no hoping (I Chron. 29:15). Our days are as a shadow. Would that they were as the shadow of a wall or a tree, (That our days might be as permanent as a wall.) but the fact is that they are as the shadow of a bird, as it is said: His days are as a shadow that passeth away (Ps. 144:14).

Midrash Tanchuma, Vayechi 2:1

And the time drew near that Israel must die (Gen. 47:29). Scripture states elsewhere in allusion to this verse: There is no man that hath power over the spirit to retain the spirit; neither hath he power over the day of death; and there is no discharge in war; neither shall wickedness deliver him that is given to it (Eccles. 8:8). R. Joshua of Sikhnin declared in the name of R. Levi: Prior to the death of Moses, the Holy One, blessed be He, hid the shofars that Moses had fashioned in the wilderness, lest some person (Moses) might blow upon them and cause all the Israelites to assemble before him. (In an attempt to postponse his death. Some copies of the parallel passage Bereshit Rabbah 96:3 imply that the subject of “should not blow them” is Moses.) He did this to fulfill the verse Neither hath he power over the day of death.

Midrash Tanchuma, Vayechi 3:1

And he called his son Joseph (Gen. 47:29). Why did he not summon Reuben or Judah? After all, Reuben was the firstborn, while Judah was a king. He ignored them and called Joseph instead. He did so to teach us that one must pay homage to the person who is in power at the moment; moreover, Joseph had the power to fulfill his desires. And he said to him: “If now I have found favor in thy sight … bury me not, I pray thee, in Egypt (Gen. 47:29). It was for your sake that I descended to Egypt, and it was because of you that I said: Now let me die. Even the soul of a man who dies on shipboard joins his fathers, and so when I sleep with my fathers, carry me out of Egypt and bury me in their burying-place (ibid., v. 30).” They cherished their burial place. The grave that I have digged (ibid. 50:5). And deal kindly and truly with me (ibid. 47:29). Is there false kindness that he should say to him kindly and truly? The proverb says: When your friend’s son dies, share his sorrow; but when your friend dies, cast off your sorrow. (A cynical proverb. Console him on the death of his son, for he will console you if your son dies. However, if he dies, cast off your sorrow, for his son will not be concerned about you or your sympathy.) He said to him, in other words: “If you are kind to me after my death, that will be true kindness. Bury me not in Egypt, for it will eventually be smitten with vermin, and they will swarm over me.” Hence it says: Bury me not, I pray thee, in Egypt.

Midrash Tanchuma, Vayechi 6:1

And it came to pass after these things (Gen. 48:1). What is written previously on this subject? And the time drew near that Israel must die, and he called his son Joseph (Gen. 47:29). He called his son Joseph because he (Joseph) was in a position of authority at that time.

Midrash Tanchuma, Vayeshev 1:1

And Jacob sat in the land (Gen. 37:1). Whenever Scripture uses the expression and he sat (also translated “and he dwelt”), it connotes misfortune: And Israel sat in the land of Egypt, in the land of Goshen, … and the time drew near that Israel must die (Gen. 47:29); And the people sat down to eat and drink, and rose up to make merry (Exod. 32:6); And there fell of the people on that day three thousand men (Exod. 32:28); And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites (Gen. 37:25); And Judah and Israel sat safely (I Kings 5:5); And the Lord raised up an adversary against Solomon (ibid. 11:14); And Israel sat among the cedars, etc., and the people began to commit harlotry (Num. 25:1). You may explain every other use of “and he sat” with this negative implication. In this instance And Jacob sat is followed by and Joseph brought evil report of them unto his father (Gen. 37:2).

Midrash Tehillim 26:7

Do not gather with the sins of my soul. These are the stoned and burned. And with people of blood, my life. These are the killed and strangled. Another matter, these are the Egyptians. For Jacob says (Genesis 47:29) "Please do not bury me in Egypt." Rabbi Yochanan said we find in two places about the righteous who pray that they not be gathered with the wicked. Daniel said (Daniel 2:18) "to request compassion from the God of Heaven concerning this secret, so that Daniel and his companions would not be destroyed." David said, "Do not gather with the sins of my soul." Rabbi Chalfata in the name of Rabbi Ibu said (1 Samuel 25:38) "And it came to pass about ten days later, that the Lord struck Nabal, and he died." But isn't a plague only for three? It was taught: On one day, the death of anger; for two, death by panic; for three, death by plague. And Rabbi Chalfata ben Shaul taught: for four, death by excision; for five, the suffocating death (see Masechet Shabbat); for six, the death mentioned in the Torah; for seven, the death of love; and from here onwards, the death of suffering. What did you see to say that Nabal died from the plague? But the scripture connected his death to the seven days of mourning for Samuel the Righteous so that he would not interfere with the mourning and die in a plague. Rabbi Brechia in the name of Rabbi Samuel said, "And it came to pass about ten days." It does not say here "and it came to pass about ten days." Rather, it says "the days." These are the ten days between Rosh Hashanah and Yom Kippur, so that one may repent. And it was recorded that the man touched the bones of Elisha and came back to life and stood on his feet. He returned to his house, but he only lived for an hour and died and was buried elsewhere, as it says "Do not gather with the sins of my soul." And who was the son of the Shunammite woman? As it says (2 Kings 4:18) "And it came to pass on a certain day that he came and went into his father." And "And it came to pass after seven days that the waters of the flood were upon the earth" (Genesis 7:10). Rav Hoshaya said that this teaches us that the Holy One, blessed be He, waited for seven days of mourning for Methuselah the righteous to repent, but he did not repent. This is based on the verse "Do not gather my soul with sinners".

Pirkei DeRabbi Eliezer 39:13

Rabbi Eliezer said: In the hour of the death of Jacob he called to his son Joseph, and said to him: O my son! Swear to me by the covenant of circumcision that thou wilt take me up to the burial-place of my fathers in the land of Canaan to the Cave of Machpelah. The ancients used to swear by the covenant of circumcision prior to the giving of the Torah, as it is said, "Put, I pray thee, thy hand under my thigh" (Gen. 47:29), and "he sware unto him" (Gen. 47:31). He kept (the oath) and did (accordingly), as it is said, "And he said, Swear unto me" (ibid.). And all the mighty men of the kingdom went up with him to bury him, and to show loving-kindness to Jacob his father, as it is said, "And Joseph went up to bury his father" (Gen. 50:7). The camp of Israel numbered 5040 (people). All the (people of the) land were bringing food on account of the famine to the camp of Joseph. The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant, I also will give you your reward, and also unto your children in this world. When the Egyptians died in the Reed Sea they did not die in the water, but they were deemed worthy to be buried in the earth. The Holy One, blessed be He, said to them: Ye have submitted yourselves to the divine punishment; I also will give you a place of burial, as it is said, "Thou stretchedst forth thy right hand, the earth swallowed them" (Ex. 15:12).

Musar

Avraham, Yitzchak, and Yaakov experienced a taste of the World to Come while still alive. The name Jacob gained importance over the name Israel in a spiritual sense. Performing acts of loving-kindness, even for the deceased, is a positive commandment. Kindness should be done without expectation of reward, emulating God's actions. Abraham and Jacob both used symbolic gestures in making oaths.

Kav HaYashar 39:3

Our forefather Avraham, on the other hand, merited both old age as well as beneficial days. Thus the plain meaning of the Midrash is that Avraham enjoyed a desirable lot even in this world. In fact, the Sages tell us in Baba Basra (16b) that there were three people to whom the Holy One Blessed is He gave a taste of the World to Come while they were yet in this world. They were: Avraham, Yitzchak and Yaakov. As it is written, “With everything” (Bereishis 24:1), “From everything” (ibid. 27:33), “Everything” (ibid. 33:11). However, I have heard a deeper explanation of the Midrash in the name of my illustrious mentor, Rabbi Yudel, ztz”l, president of the court and dean of the yeshiva of the holy community of Kauli. It is based upon a passage in the Zohar (Parashas Vayechi 221b) commenting on the verse, “And the days approached for Yisrael to die” (Bereishis 47:29). The Zohar asks: “On how many days does a person die (i.e. why is “days” in the plural)? Does the soul not exit in a single moment?” Explains the Zohar: When a person passes from this world all his days come for a reckoning before the Holy One Blessed is He. Not one is omitted. If a person behaved righteously and feared Hashem continually, if he clung to Him lovingly every day and was whole in his commitment to Torah, fear of Heaven, mitzvos and good deeds, then all his days will be crowned and garbed with splendor and majesty.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 1

ועשית עמדי חסד ואמת . The main ingredient of חסד, kindness, is that it be performed without expectation of a reward. Only when performed thus is one called generous; otherwise one is simply a trader. There is no greater virtue than that of חסד. This is why a person must train himself to practice this virtue until it becomes second nature to him. Not only should he perform acts of kindness for the dead, but even more so for the living. By doing so he will emulate the virtues practiced by G–d Himself who constantly performs acts of kindness without any thought of compensation. Concerning this David has said in Psalms 63,4: "For truly Your kindness is better than life itself; my lips declare Your praise." David meant that whereas when human beings practice acts of altruistic loving-kindness, this is almost always with the dead. You, G–d, perform deeds of loving-kindness for the living, by the very fact that You grant us our life. What could we possibly do in the way of compensating You!? All we can do is to pay You lip-service, extol Your virtues in song and prayer. Rashi referred to this in his commentary on 49,21, where he interprets the אמרי שפר as an allusion to the song of victory sung by Deborah after Israel defeated Sisera under her leadership. G–d performs the miracles and all we can do in return is to acknowledge them with our lips.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Ner Mitzvah 2

The positive commandment mentioned in our portion is that of גמילות חסד, the performing of a deed of loving kindness, and specifically that of performing a service for a person after he has died. Such deeds are called the true גמילות חסד. Jacob described the act of burying his remains in ארץ ישראל as such an act of loving kindness. Attending to the burial of a departed, or performing rites of mourning as described near the end of our פרשה are all part of this מצוה. All of this comes under the heading of the positive commandment: והלכת בדרכיו, "You shall walk in His ways, which the סמ"ג enumerates in his list of the 248 positive commandments. I have copied the exact words of the סמ"ג on this subject at the beginning of פרשת וירא.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 14

When Abraham made Eliezer swear that he would not take Isaac back to Charan, he made him swear by the organ on which circumcision had been performed, an organ that therefore had become dear to him, the symbol of the covenant with G–d (Genesis 24,3). Granted that there were good reasons then for the method employed by Abraham, why did Jacob request that Joseph, his son, perform the oath in the same manner by placing his hand on his father's organ (47,29)? Why did Joseph not mention the symbol of the oath that he made the brothers swear by when he in turn requested that the brothers swear they would take his remains with them when the time came for the redemption from Egypt (50,25)?

Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Torah Ohr 86

Rabbi Zecharyah on the other hand, refers to the period after the name Jacob had been revived because Jacob was revived. After that development, the name Jacob, representing also a life of infinite duration, became more important than the name Israel. A careful look at the wording in that Midrash reveals that whereas the first sage described the name Israel as the principal name and Jacob as merely "auxiliary," Rabbi Zecharyah did not speak of something "auxiliary." He defined the name Israel as "additional." This choice of adjective is appropriate, seeing it alludes to the additional dimension of spiritual content the letters 231=ראל added to the letters א-ל, as described. When the Torah spoke about the "days when Israel would die approaching," this was phrased so as to alert us to the fact that only Israel, but not Jacob was to die. When the Torah -through the mouth of Bileam- speaks about both Jacob and Israel in Numbers 23,23, this is because both names are used in their spiritual, eternal dimension.

Quoting Commentary

Or HaChaim on Deuteronomy 31:1:1 discusses where Moses went, with Yonathan ben Uzziel saying he went to the study hall and other commentators suggesting he went from the camp of the Levites to the Israelites' encampment. The text does not specify where Moses went or who told him he would die that day. Radak on Genesis 24:2:3 explains the significance of placing one's hand under the control of a master as a symbolic gesture of reinforcing a promise. Rabbeinu Bahya on Deuteronomy 31:14:1 explains that the predetermined time of a person's life can be influenced by prayer and divine intervention, even in the face of astrological influences. Or HaChaim on Deuteronomy 31:1:5 addresses the question of how Moses knew he would die on that specific day.

Or HaChaim on Deuteronomy 31:14:1

הן קרבו ימיך למות, "Behold, your days are drawing near to die, etc." The reason for the word הן here is to justify Moses' having said that he had reached his 120th birthday on that day. Our sages in Rosh Hashanah 11 mention that by the word היום in verse 2 Moses meant that he reached the age allotted to him. As a result, G'd's word came to him saying: הן, "you are correct," the time has come for you to die. The reason G'd said קרבו ימיך (pl.) instead of saying קרב יומך, "your day has arrived (sing.)" may be understood in the same vein as Genesis 47,29 where we have explained this wording.

Or HaChaim on Deuteronomy 31:1:1

וילך משה, "Moses went, etc." We need to know where Moses went. Yonathan ben Uzziel translates that Moses went to the study hall. Other commentators such as Nachmanides and Rabbeynu Bachyah say that he went from the camp of the Levites to the encampment of the Israelites much like a man who takes leave from his friends. The wording of the Torah is vague and does not provide a clue as to where Moses actually went. Another thing we are entitled to know is who told Moses that he would die on that day. Have we not been told in Shabbat 30 that man is not informed of precisely how long he will live? If that is correct, who told Moses that he would die on that day?

Or HaChaim on Deuteronomy 31:1:5

Having read all this you may ask how it was that Moses knew that he would die on that day and not 40 days later seeing we said that the soul leaves 40 days before one's death? Read what I have written on Genesis 47,29 "Israel's days to die approached."

Rabbeinu Bahya, Devarim 31:14:1

הן קרבו ימיך למות, “here your days to die are drawing near.” According to the plain meaning of the text this verse teaches that the period man has to live has been predetermined, every single human being having a time allocated to him at birth. G’d sees to it that every person lives out the time thus allocated to him at birth. This would correspond to Exodus 23,26: “I will ensure that you complete the number of your days (years).” The expression קריבה, “approach,” mentioned here is one which is specifically reserved for the approach of death of righteous people as we know already from Genesis 47,29 when the Torah speaks about the approaching death of Israel our patriarch. Similarly, Kings I 2,1: “the time for David to die approached.” These verses prove that such times had been determined by G’d already at birth, and that G’d’s השגחה, “benevolent supervision of history,” ensures that the individuals in question get to live out their allotted time, that their lives are not cut short by acts of violence or natural disasters. Alternatively, G’d lengthens the allotted life span of these people as a reward for merits which they have accumulated during their lives. At the same time, their allotted life span may be reduced due to demerits they have become guilty of. The important thing is that no one dies unless G’d has so determined. According to our information that G’d has empowered planetary forces, stars and their constellations, to exercise their influence on the lives of people on terrestrial earth, and the orbits of these forces are of constructive or destructive influence on these lives so that their lives appear to depend on mazal,” i.e. such influences (Targum Kohelet 9,2), we find that our sages did not deny the impact of such mazal; we therefore seem to be faced with a dilemma here. Our sages said specifically that phenomena such as economic success, (duration of) life on earth itself, as well as the ability to have children, do not depend on one’s merit but on one’s mazal (Moed Katan 28). If that is so, where is there room for G’d’s השגחה in the matter? Further details of our sages’ view is found in their statement that though both Rabbah and Rav Chisdah were righteous individuals (seeing that when they prayed for rain it materialised), one lived only to the age of 40 whereas the other lived to the age of 92. Rabbah’s 40 years on earth were filled with painful experiences. Rav Chisdah was blessed to marry off 60 children, whereas Rabbah buried 60 family members. The latter could not always afford to eat even bread made from barley, whereas the former fed his dogs with white bread. These statements are proof positive that the sages acknowledged the influence of mazal in our lives, i.e. that there is substance to the discipline we call astrology. It is true that these planetary phenomena have been equipped with initial power to influence our fates. However, they are not supreme. Their influence need not be final. They are subservient to the Lord Almighty, to the attribute Hashem. If people born under adverse mazal turn to the supreme G’d, to Hashem, and appeal to Him to neutralize their apparently negative mazal, G’d will respond to such prayer if it is warranted. In fact, we may go further and posit that G’d instituted mazal partly in order to encourage us to pray to Him to change adverse mazal in His benevolent way. We know that G’d can lengthen our lives from the very verse in Exodus 23,26: “I will make full the number of your days,” i.e. “I will add to them if the situation warrants.” King Chizkiyah had 15 years added to his life expectancy although the prophet Isaiah had been sent to him to prepare his last will and testament as he was not going to recover from his sickness. G’d responded to his prayer and revoked the decree he had been subject to (Isaiah 38,5). We also know that when the occasion warrants it G’d reduces the number of years allocated to a person at birth, from Achazyah King of Israel son of Achav. The reason he had his life span shortened was that when he fell ill, instead of turning to G’d or to an accredited prophet, he turned to idols to inquire about his chances of a recovery (compare Kings II 1,16). He was told clearly that he would die now because he had turned to Baal Zevuv, the god of Akron, ignoring the presence of accredited prophets in Israel. The verse we just quoted makes it plain that Achazya’s death at that time was due to his having turned to idols at that time. Had death already have been decreed upon him previously, what point was there in the prophet telling him about it now? The above examples teach us that G’d reserves the right to lengthen or shorten the life span decreed for man at birth. G’d remains a free agent; this is why He is known as שדי. The word, derived from שדד, means that He is in charge of the laws of nature, changing them at will if He so desires. (Compare author’s comments on Genesis 17,1) These adjustments in life span, etc., occur with a view to reward and punishment. It follows that the statement that “life (expectancy), children (ability to have them), and economic success, do not depend on merit but on mazal,” which we quoted from Moed Katan, means that the power of prayer is so great that it can override predetermined fates set according to mazal. The astrologers themselves admit that the general rules are set by G’d, whereas the planetary systems only supplement details pertaining to the lives of the subjects under their influence. Clearly, He who sets the general rules is able to set aside mere details, i.e. the subordinate powers assigned to the horoscopes. It follows that it is within man’s power to create the conditions for setting aside such details if his actions merit it and he appeals to the Lord to use His powers on his behalf. On occasion, G’d fulfills man’s desire without waiting for man to appeal to Him. What the statement in Moed Katan, regarding the three cardinal parts of man’s fate does mean is that in these matters G’d does not interfere with the predetermined fates of these individuals unless asked, unless appealed to. This is the meaning of Psalms 145,19 ואת שועתם ישמע ויושיעים, “and their cry He hears and He delivers them.” On the other hand, the same psalmist says in the first half of this verse: “He does the will of those who fear Him;” this refers to the unspoken requests by these people. We have proof positive from the Torah and the Books of Prophets that the three critical values of man, 1) children, 2) life, and 3) economic success, פרנסה, are all subject to prayer. Rachel, who had been unable to conceive and had prayed was granted children (Genesis 30,22): “G’d listened to her and opened her womb.” King Chizkiyah provided proof for the fact that G’d changes even decrees of death announced by one of His prophets at His command. Elijah and Elisha both experienced that the supply of food was dramatically increased through their prayerful intervention in the fates of starving individuals (Kings I 17,13-15 and Kings II 5,42-44). These individuals were saved from famine, although clearly that had been their assigned fate. This is the reason why our sages singled out these three aspects of life which are normally dependent on mazal to inform us that even these matters are subject to change by means of prayer by the intended victims.

Radak on Genesis 24:2:3

שים נא ידך תחת ירכי, it was customary to make a person reinforce the promise that he would carry out an assignment by his placing his hand within the control of his master. This was a symbolic gesture meaning that just as his hand was under the control of his master so his personality would be under the control of his master to carry out his assignment. This was such a firmly established custom that the gesture itself was equivalent to swearing an oath. We find that in Genesis 47,29 when Yaakov wants an assurance from his son Joseph that he would not bury him in Egypt but in the land of Canaan, that he requests the same symbolic gesture from Joseph. There are commentators who understand this verse as Avraham requesting an oath from Eliezer. If that were correct, the Torah should have used the familiar formula of ואשביעך בה' אלוקי השמים, “I want you to swear in the name of the Lord of the Heavens to carry out this specific task.” [we must understand the author to mean that the oath and the symbol should have been part of the same verse if indeed placing his hand within the control of his master had been part of the oath. Ed.]

Talmud

Rabbi Yoḥanan explains that whenever it is mentioned that someone dwelt in a certain place in the Torah, it signifies impending calamity or pain. Examples include the Israelites dwelling in Shittim before committing harlotry, Jacob dwelling in Canaan before Joseph's sale, Israel dwelling in Egypt before Jacob's death, and Judah and Israel dwelling safely before an adversary was raised against Solomon [Sanhedrin 106a:15].

Sanhedrin 106a:15

Rabbi Yoḥanan says: Everywhere that it is stated: And he dwelt, it is nothing other than an expression of pain, of an impending calamity, as it is stated: “And Israel dwelt in Shittim, and the people began to commit harlotry with the daughters of Moab” (Numbers 25:1). It is stated: “And Jacob dwelt in the land where his father had sojourned in the land of Canaan” (Genesis 37:1), and it is stated thereafter: “And Joseph brought evil report of them to his father” (Genesis 37:2), which led to the sale of Joseph. And it is stated: “And Israel dwelt in the land of Egypt in the land of Goshen” (Genesis 47:27), and it is stated thereafter: “And the time drew near that Israel was to die” (Genesis 47:29). It is stated: “And Judah and Israel dwelt safely, every man under his vine and under his fig tree” (I Kings 5:5), and it is stated thereafter: “And the Lord raised up an adversary to Solomon, Hadad the Edomite; he was of the king’s seed in Edom” (I Kings 11:14).

Tanakh

Abraham instructs his senior servant to place his hand under his thigh.

Genesis 24:2

And Abraham said to the senior servant of his household, who had charge of all that he owned, “Put your hand under my thigh

Targum

Yisrael asked Yoseif to promise to bury him not in Egypt but in a different place.

Onkelos Genesis 47:29

The days of Yisrael’s death drew near, and he called for his son Yoseif, and said to him, If I have found favor in your eyes, please [now], place your hand under my thigh; that you will deal kindly [with goodness] and truthfully with me. Please [Now], do not bury me in Egypt.

Targum Jonathan on Genesis 47:29

And the days of Israel drew near to die. And he called to his son, to Joseph, and said to him, If now I have found favour before thee, put thy hand on the place of my circumcision, and deal with me in goodness and truth, That thou wilt not bury me in Mizraim,

וְשָֽׁכַבְתִּי֙ עִם־אֲבֹתַ֔י וּנְשָׂאתַ֙נִי֙ מִמִּצְרַ֔יִם וּקְבַרְתַּ֖נִי בִּקְבֻרָתָ֑ם וַיֹּאמַ֕ר אָנֹכִ֖י אֶֽעֱשֶׂ֥ה כִדְבָרֶֽךָ׃ 30 J When I lie down with my ancestors, (ancestors Heb. ’avoth; trad. “fathers.” See the Dictionary under “predecessors.”) take me up from Egypt and bury me in their burial-place.” He replied, “I will do as you have spoken.”
Joseph, a virtuous man, promised his father Jacob to bury him in the Land of Israel, which Jacob insisted on with an oath sworn in God's name. Jewish thought interprets Jacob's desire to be buried with his fathers as a symbol of resurrection and immortality of the soul, emphasizing the importance of burial in a righteous place for spiritual benefits. The Talmud explains that Jacob's wish to be buried in the Land of Israel was not for resurrection but for spiritual significance, while the Midrash discusses the significance of being buried in the land of Israel and the importance of honoring the wishes of the deceased.

Chasidut

Joseph was considered a virtuous and righteous man by Jewish mystics, embodying the concept of tzaddik yesod olam. He had a special relationship with his father Jacob, who requested to be buried in the Land of Israel. Despite Joseph's promise to ensure this, Jacob demanded an oath be sworn in God's name, which Joseph did before Jacob's death.

Flames of Faith 1:11

According to Jewish mystics, Joseph was the paradigm of virtue and righteousness, the personification of tzaddik yesod olam, a man of such holiness that his merit sustains the entire world. Joseph was also Jacob’s favorite son, and they shared a special relationship. (See Gen. 30:25 and Rashi’s comment on that verse; Gen. 37:2 and the respective Rashi; also Gen. 37:11, 37:35, 45:27-28.) When Jacob lay dying he called Joseph and requested burial in the Land of Israel. Although Joseph promised that he would ensure his father’s interment in Israel (Gen. 47:30), Jacob was not satisfied and demanded that an oath be sworn in God’s name: “And he [Jacob] said ‘Swear to me’ and he [Joseph] swore to him, and Israel [another name for Jacob] bowed back toward the head of the bed” (Gen. 47:31).

Commentary

In Genesis 47:30, Jacob requests not to be buried in Egypt but with his fathers, indicating his spirit and body should be in the same place. Joseph agrees to fulfill this request without the need for an oath or formalities. Joseph's promise to carry out Jacob's instructions mirrors Jacob's request to be buried in Canaan, which was eventually carried out by Moses and Joseph's brothers during the Israelites' redemption.

Chizkuni, Genesis 47:30:1

ושכבתי עם אבותי, “I wish to have my last resting place with my forefathers;” he referred to his grave. He realised that this could be done only if Joseph would transport his remains all the way to the cave of Machpelah. An alternate explanation: When using the words ושכבתי עם אבותי, Yaakov referred to being buried in Egypt, temporarily, whereas when adding: אל נא תקברני במצרים, he asked Joseph not to make his permanent grave in Egypt. This corresponds to what we have learned in the Talmud tractate Nazir 64: “if someone is found buried in a normal fashion, (but not in a graveyard) when transferring the corpse to a Jewish graveyard, he should take along a certain amount of the earth surrounding the corpse with it. When applied to Yaakov, this means that some Egyptian soil was taken with his corpse on his way to be deposited also in the cave of Machpelah. The Talmud there defines how much soil, (approx 3 fingers deep of earth). Yaakov too referred to this amount of Egyptian soil, when he said: ונשאתני ממצרים, “and carry me up from Egypt.”

Chizkuni, Genesis 47:30:2

כדברך, “as you have said.” The word is spelled without the letter י, i.e. in the singular mode.

Da'at Zekenim on Genesis 47:30:1

אנכי אעשה כדבריך, “I am going to do in accordance with your instructions.” According to the Midrash, Yaakov’s request to be buried in the land of Canaan inspired Joseph to make the same request of his brothers when the time came for him to die. We find that Joseph indeed made his brothers swear that his remains would be taken with the Israelites at the time of the redemption, and Moses personally, was involved in locating his coffin which was carried with the Israelites for 40 years until eventually being interred near Sh’chem in the tribal territory of Ephraim, one of his sons. He used the same formula when making his request as had his father at the time. (Compare Genesis 50,24-26) The choice of the Torah describing Joseph’s response as “the words of” instead of simply “his request,” or something similar, is why Rashi (in Exodus 3,18) says that before Moses came to Egypt and introduced himself as the redeemer, G–d told him that the elders would listen to him as he introduced himself with the words: פקוד יפקוד, that Joseph had used at the time when he stood at his father’s deathbed and they spoke about the eventual redemption, long before even the enslavement had commenced. This was also the reason why Yaakov had used this formula for describing the redemption.

Haamek Davar on Genesis 47:30:3

I (anochi) will do as you say. Yoseif declined to place his hand under his father’s thigh on the grounds that it was beneath his dignity. Instead he indicated through his use of the more formal anochi rather than the more common ani that for a man of his station a mere promise was sufficient.

Ibn Ezra on Genesis 47:30:1

BUT WHEN I SLEEP WITH MY FATHERS. This is a euphemism for death. (According to this interpretation the verse reads, But when I die (when I sleep with my fathers), thou shalt carry me out of Egypt, and bury me in their burying-place.) Or it may mean: bury me not, I pray thee, in Egypt (v. 29), but I will sleep (be buried) with my fathers. (According to this interpretation, ve-shakhavti im avotai (but when I sleep with my fathers) means, but I will be buried with my fathers.) The latter will come to pass because thou shalt carry me out of Egypt and bury me in their burying place. (The verse reads, But when I sleep with my fathers, thou shalt carry me out of Egypt, and bury me in their burying place. If ve-shakhavti im avotai (but when I sleep with my fathers) means I will be buried with my fathers, then the verse is redundant, hence I.E.’s interpretation.)

Or HaChaim on Genesis 47:30:1

ויאמר אנכי אעשה כדבריך. He said: "l will do in accordance with your instructions." Why did Joseph have to announce that he was going to do all this? All he had to do was to place his hand where his father had asked and make the promise and that would be his reply to his father's request. This is what Eliezer did when Abraham made him swear an oath concerning his selecting a wife for Isaac (Genesis 24,9).

Or HaChaim on Genesis 47:30:2

Actually, the Torah mentions Joseph's declaration as proof that he said he did not need to swear an oath, that his promise was sufficient.

Or HaChaim on Genesis 47:30:3

Alternatively, he meant that he was legally obligated to comply with his father's request either by dint of being his father's son or by dint of his father's request being that of a man about to die (compare Choshen Mishpat 252,2). Joseph added the word כדברך to demonstrate that he would fulfil the request quite independent of any oath he would swear.

Rabbeinu Bahya, Bereshit 47:30:1

ושכבתי עם אבותי ונשאתני ממצרים, “I wish to lie with my fathers and that you carry me up from Egypt.” The first request pertained to his spirit, the second to his body. Yaakov meant that he was convinced that even if his body were to be buried in Egypt his spirit would reside with his fathers and that it would not have to undergo painful גלגולים, metamorphoses, before arriving in its rightful place in the celestial regions. Rabbi Yitzchak claims that this verse teaches us that on the day a person dies he becomes aware of what destination he is headed for, whether he will be assigned to the region reserved for the righteous or the region reserved for the wicked. This is why Yaakov first said: “I will lie with my fathers,” and subsequently he asked Joseph to transport him there. He taught Joseph that even if one were to die on a boat or in a remote inaccessible island, one’s spirit would immediately head for the location assigned to it. We have been told that Rabbi Avohu saw the reward that was in store for him shortly before his death. The sages base this principle on Psalms 31,20: “How abundant is the good that You have in store for those who fear You, that You do in the full view of men for those that take refuge in You.” According to tradition when Rabbi Avohu was shown all the reward which was in store for him he was so overwhelmed that he could not help exclaiming: ‘is all this really in store for Avohu?!’ He immediately wished himself dead and began to recite the above quoted verse from Psalms.

Rabbeinu Bahya, Bereshit 47:30:2

וקברתני בקבורתם, “and bury me in their burial vault.” Our sages used this verse to tell us that the righteous ought to arrange that they be buried alongside other righteous people. We have a verse in Kings II 13,21 describing that someone who had been thrown into a grave next to that of the prophet Elisha emerged resurrected through having contacted the remains of the prophet. This is also what the false prophet said before he died when he requested to be buried alongside the true prophet. He had said: “you shall bury me in the grave of the prophet.” According to this interpretation the temporary resurrection of the sinner in question served the purpose of preventing him remaining buried next to the righteous man, the true prophet Elisha. (Compare Sanhedrin 47 on details of this story.)

Rabbeinu Bahya, Bereshit 47:30:3

אנכי אעשה כדברך, “I will comply with what you have said.” According to the plain meaning of the text Joseph agreed to honor his father’s request. According to a Midrashic interpretation the words mean “just as you made me swear to bring your bones up to the land of Canaan, so I will make my brothers swear to do the same for my own bones when the time comes.”

Rabbeinu Chananel on Genesis 47:30:1

אנכי אעשה כדברך, “I will do this independently of swearing an oath. There is no need to place me under oath. [I believe that author uses the extraneous word אנכי as the reason for his exegesis. Ed.]

Rashi on Genesis 47:30:1

ושכבתי עם אבתי BUT I WILL LIE WITH MY FATHERS — This ו of ושכבתי is the connecting link with the beginning of the verse above: Put thy hand beneath my thigh and swear unto me that you will not bury me in Egypt. For I must ultimately lie with my fathers (i.e. die as all my fathers have died) and you shall carry me out of Egypt. One cannot say that “I will lie with my fathers” means “make me lie with my fathers in the cave” (i.e. bury me), for immediately after this it is written “And thou shalt carry me out of Egypt and bury me in their burying place”. Further we find that wherever the term “lying with one’s fathers” is used it denotes dying and not burial. For instance, (1 Kings 2:10) “and David lay with his fathers”, and afterwards it states “and he was buried in the city of David”.

Rav Hirsch on Torah, Genesis 47:30:1

שכבתי וגו", sich niederlegen zu seinen Vätern ist nicht das örtlich in ihrer Nähe begraben werden, sondern ist der leiblich in die Erscheinung tretende Akt des Sterbens, wie האסף die seelische Seite dieses Aktes bedeutet. האסף: das Heimgehen der Seele in die Heimat der Seelen, שכב: das Niederlegen des Leibes auf die Erde, in deren gemeinsamen Schoß, wo immer auch sie begraben seien, die vorangegangenen Eltern ruhen.

Sforno on Genesis 47:30:1

ושכבתי עם אבותי, the matter of “the deceased lying with his fathers,” is the placing the bier with the deceased at the place of the eulogy, surrounded by the mourners and those eulogising him. This is why the same expression is used throughout the Book of Kings, whether describing the burial of kings, the righteous, or the wicked.

Sforno on Genesis 47:30:2

ונשאתני ממצרים, when you will follow this procedure you will be able to carry me out of Egypt, for when the days of lying in state will have come to an end, people will no longer be in a state of sorrow over my passing, as we know from 50,4 ויעברו ימי בכיתו, and no one will protest if you will transport my remains to another country.

Sforno on Genesis 47:30:3

אנכי אעשה כדברך, I will do this on my own, making every effort to fulfill your command.

Siftei Chakhamim, Genesis 47:30:1

This letter ו connects this with the beginning of the previous verse... Rashi explains right afterward that ושכבתי means dying. Accordingly, Yaakov should first have said he will die, and then say, “Please do not bury me in Egypt.” Thus Rashi explains, “This letter ו connects ...”

Siftei Chakhamim, Genesis 47:30:2

Put me to rest with my fathers in the cave... According to which it would mean actual burial. Rashi explains ושכבתי to mean השכיבני because ושכבתי implies putting oneself down to rest, whereas burial is done by others. Thus he also adds “in the cave,” since [in this explanation] ושכבתי עם אבותי means actual burial. Accordingly, the verse means: “Put me to rest [i.e., bury me] with my fathers in the cave.”

Siftei Chakhamim, Genesis 47:30:3

Carry me from Egypt and bury me in their grave... Rashi is saying that there are two contradictions. 1.It should It should have written first, “Carry me out of Egypt,” and then, “I will lie,” since he must first be carried and only then buried. 2.“I will lie” is apparently repetitive because it is written afterward, “Bury me in their grave.”

Siftei Chakhamim, Genesis 47:30:4

“And Dovid lay with his fathers” and afterwards: “And he was buried...” Perforce, the וישכב of Dovid means death. For if it meant burial, it would indicate that they buried him with his fathers, i.e., in Beis Lechem where Dovid’s fathers lived. But then it is written, “He was buried in the City of Dovid,” implying Tzion, which is the City of Dovid. Thus it must be that שכיבה means death.

Steinsaltz on Genesis 47:30

I shall lie with my fathers after my death, and you will convey me from Egypt and bury me in their, my ancestors’, grave. He, Joseph, said: I will do in accordance with your words.

Tur HaArokh, Genesis 47:30:1

אנכי אעשה כדברך, “I shall do as you have said.” I will carry out your instructions. Alternately, the meaning is that Joseph conveyed to his father that he would do what he had asked him to do because he himself would do the same when the time came, and he too would ask his brothers and children to ensure that he would eventually be interred in the Holy Land. Both Yaakov and Joseph made his son/brothers swear, even though Yaakov had already had a direct assurance by G’d before he came to Egypt that He would accompany him back to his grave in the land of Canaan. He also had no reason to doubt Joseph’s sincerity and uprightness. He wanted Joseph to render an oath so that he could use this as an argument before Pharaoh in case the latter would object to the fact that someone who had been able to stop the famine, would not be honoured by the Egyptians by being given a burial and a monument in that land. In the event, Pharaoh did give permission, stressing that it was Joseph’s duty to honour his oath to his father. (50,7)

Tze'enah Ure'enah, Vayechi 13

“I will do as you have spoken” [47:30]. Joseph said: I will also do as you did. That is, you have made me swear, so too, I will make the tribes swear that they should take me to the land of Canaan. (Ibid.)

Jewish Thought

In the Jewish thought, the term "sleep" is used to refer to death of the righteous, as seen in the cases of Jacob and David. Jacob's statement "I will lie down with my fathers" implies resurrection, as lying down naturally leads to getting up, and being with his fathers suggests immortality of the soul (On Resurrection of the Dead 3:2:13, 10:2:1).

On Resurrection of the Dead 10:2:1

10.2. Jacob, as he is preparing for death, says in Genesis 47, ושכבתי עם־אבתי And I will lie down with my fathers (Genesis 47:30) where the expression, “I will lie down”, (שכבתי) implies the resurrection, since he who lies down naturally gets up, and by saying “with my fathers”, it includes the immortality of the soul.

On Resurrection of the Dead 3:2:13

For this same reason, in the death of the righteous, the Holy Scripture uses this word, to sleep, as Jacob said, ושכבתי עם־אבתי And I will have slept with my fathers (Genesis 47:30) And in some other place, וישכב דוד עם־אבתיו And David slept with his fathers (I Kings 2:10)

Midrash

The text discusses Jacob's request to be buried in the land of Israel, the significance of being buried there, and the importance of fulfilling the patriarchs' wishes. It also explores the idea of death and the hopelessness of avoiding it, citing examples of Abraham, Isaac, and Jacob acknowledging their impending deaths. The text emphasizes the importance of honoring the wishes of the deceased and the significance of being buried in the land of Israel for the resurrection in the messianic era.

Bereshit Rabbah 96:2

“The time for Israel to die approached and he called his son, Joseph, and he said to him: Please, if I have found favor in your eyes, please place your hand under my thigh and perform kindness and truth with me; please do not bury me in Egypt” (Genesis 47:29). “The time for Israel to die approached.” It is written: “For I am a stranger with You, a resident, [as were all my fathers]” (Psalms 39:13). “For we are strangers before You…our days on earth are like a shadow, and there is no hope” (I Chronicles 29:15) – if only it would be like the shadow of a wall, or the shadow of a tree, (If our life is compared to a shadow, if only it could be like the shadow of a wall or tree, which stays in place and has stability.) but instead it is like the shadow of a bird when it is flying, as it is written: “Like a passing shadow” (Psalms 144:4). “And there is no hope” – there is no one who can hope not to die. Everyone knows and says with his mouth that he will die. Abraham said: “I am going (“Going” here is in the sense of dying.) childless” (Genesis 15:2). Isaac said: “I will bless you before the Lord before my death” (Genesis 27:7). Jacob, too, said: “I will lie with my fathers” (Genesis 47:30). When [did he say this]? When he was about to die.

Ein Yaakov (Glick Edition), Ketubot 13:15

(Gen. 47, 30) Thou shall carry me out of Egypt, and bury me in their burying place. Said Karna: "Something unusual is meant by these words. Jacob our Patriarch knew very well that he was a perfectly righteous man, and since the dead which are buried outside of the land of Israel will also revive, then why did he trouble his children so much? We must say that it was only because of the trouble to walk through the underground passages up to the land of Israel." Similar to this may the following be explained (Ib. 50, 25) And Joseph caused the children of Israel to swear, etc. Said R. Chanina: "Something unusual is meant by this oath. Joseph knew very well that he was a perfectly righteous man, and since the dead which are buried outside of the land of Israel will also revive, then why did he trouble his brothers to carry him four hundred miles? Because he did not want to subject himself to walking through the underground passage up to the land of Israel. "Jacob knew very well that he was a perfectly righteous," etc. Illpha adds more things which Raba said to his brother: "There was once a man who fell in love with a certain woman who lived outside of the land of Israel, and he desired to go out and live there in order to marry her; but as soon as he heard the above things [that it is prohibited], he overcame his love, and remained single until the day of his death." And another thing [did he send]: "Although thou art a great sage, nevertheless the knowledge is not so good when one studies by himself as when one studies from his teacher; and if you will say that there is no teacher, you should know that here is a teacher for vou, and this is R. Jochanan. And should you finally decide not to come here, then be strict with the following three things: Do not sit too much, because sitting affects the viscera; do not stand too much, because standing affects the heart; do not walk too much, because walking affects the eyes. A third of your time spend in sitting, a third in standing and a third in walking. Standing is better than sitting on any seat that has not something to lean on." How can you say that standing is better than sitting? We must therefore say that standing (Ib. b) with something to lean on is preferable to sitting without leaning.

Midrash Tanchuma Buber, Bamidbar 12:1

[(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS FOR THEIR FATHERS' HOUSE. This text is related] (to Job 36:3): I WILL FETCH MY KNOWLEDGE FROM AFAR, AND JUSTIFY MY MAKER. It was only necessary to say: "Each under his standard"; [under the banners shall the children of Israel camp.] (Tanh., Numb. 1:11; Numb. R. 2:8.) Then what is the significance of saying (in Numb. 2:2:) WITH HIS STANDARD, UNDER THE BANNERS [FOR THEIR FATHERS' HOUSE]. Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30): WHEN I SLEEP WITH MY ANCESTORS, YOU ARE TO TAKE ME UP FROM EGYPT AND BURY ME IN THEIR GRAVE. He went around to all his sons, blessed them, and gave them a charge. He said to them: When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken from the daughters of Canaan. (Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage.) And so it says (in Gen. 50:12-13): SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM, [IN THAT HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN]. His children, but not his grandchildren (who were forbidden to touch the bier)! {(Gen. 50:13): IN THAT HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN.} How did he charge them? He said to them: Judah, Issachar, and Zebulun shall carry my bier on the east; Reuben, Simeon, and Gad, on the south; Ephraim, Manasseh, and Benjamin, on the west; Dan, Asher, and Naphtali, on the north. Joseph is not to carry , because he is a king; but you must impart honor to him. Nor is Levi to carry. Why? Because he carries the ark (aron), and whoever carries the ark of the One who Lives Forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One is going to have you encamp by the various standards. When he passed away, they carried him just as he had charged them. It is so stated (in Numb. 5:12): SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM. What is written next (in vs. 13)? HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN, when Israel went forth from Egypt. The Holy One said: Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards. Immediately the Holy One said to Moses: Make those standards for my name. Immediately Moses began to be concerned. He said: There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the east, they will say: It is impossible for us to encamp anywhere but in the south. And so each and every tribe like that one. The Holy One said to him: [What concern is that to you?] They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements (Gk.: taxeis.) in their hands. Just as they have taken positions around his bier, so let them take positions around the Tabernacle. Where is it shown? Where it is stated (in Numb. 2:2): EACH WITH HIS STANDARD, UNDER THE BANNERS [FOR THEIR FATHERS' HOUSE].

Midrash Tanchuma Buber, Vayechi 2:1

(Gen. 47:29:) THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR…. This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; {FOR} OUR DAYS UPON EARTH ARE [LIKE] A SHADOW, AND THERE IS NO HOPE. (Gen. R. 96:2; Tanh., Gen. 12:1.) And < they are > not like the shadow of a wall or like the shadow of a tree. Rather they are like the shadow of a bird, as stated (in Ps. 144:4): {OUR} [HIS] DAYS ARE LIKE A PASSING SHADOW. (Eccl. R. 1:2:1.) (I Chron. 29:15, end:) AND THERE IS NO HOPE: There is no one who does not expect to die. All know that they are going to die. Abraham said (in Gen. 15:2): FOR I AM GOING (i.e., dying) CHILDLESS. Isaac said (in Gen. 27:4): BEFORE I DIE. Jacob said (in Gen. 47:30): WHEN I SLEEP WITH MY ANCESTORS. When? When he was on the point of death (according to Gen. 47:29): THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR.

Midrash Tanchuma Buber, Vayechi 6:1

(Gen. 47:30:) WHEN I SLEEP WITH MY ANCESTORS…. Why do all the ancestors search for and cherish burial in the land of Israel? (Gen. R. 96:5(7).) R. Hananiah said: R. Joshua ben Levi said: There is a reason for this (in Ps. 116:9): I WILL WALK BEFORE THE LORD IN THE LANDS OF THE LIVING. Our masters have said two things in the name of R. Helbo: Why did the ancestors cherish the land of Israel for burial? Because the dead in the land of Israel shall be the first to revive in the days of the Messiah and enjoy the messianic years. (See above, 7:23, and the references noted there.) R. Hama b. R. Hanina said: The one who dies outside of the land and is buried there has two deaths. Where is it shown? Where it is stated (in Jer. 20:6): YOU ALSO, PASHUR, AND ALL WHO DWELL IN YOUR HOUSE SHALL GO INTO CAPTIVITY. SO YOU SHALL COME TO BABYLON, WHERE YOU SHALL DIE AND WHERE YOU SHALL BE BURIED, YOU ALONG WITH ALL YOUR FRIENDS TO WHOM YOU PROPHESIED FALSELY. (The burial outside Israel is seen here as the second death.) R. Simon said: If so, are the righteous who are buried outside the land at a disadvantage? So what does the Holy One do? He {goes back to} [bores through] the land before them and makes them like skin bottles (See yKet. 12:3 (35b); cf. the parallel in Tanh., Gen. 11:3: “He makes cavities for them in the land and makes them (the cavities) like these caverns….” Cf. also Ket. 111b.) so that they come rolling < on through > until they arrive in the land of Israel. Then, when they arrive in the land of Israel, he puts the spirit of life in them; and they arise. Where is it shown? Where it is stated (in Ezek. 37:12): BEHOLD, I WILL OPEN YOUR GRAVES … < O MY PEOPLE, AND BRING YOU UNTO THE LAND OF ISRAEL >. Then afterwards (in vs. 14): AND I WILL PUT MY SPIRIT WITHIN YOU SO THAT YOU SHALL LIVE. Resh Laqish said: Scripture clearly states that, when they arrive in the land of Israel, the Holy One puts breath in them, as stated (in Is. 42:5): WHO GIVES BREATH TO THE PEOPLE UPON IT (The antecedent of IT is ha’arets, which is usually translated here as THE EARTH but can also mean THE LAND.) AND SPIRIT TO THOSE WHO WALK THEREON.

Midrash Tanchuma Buber, Vayechi 7:1

(Gen. 47:30:) WHEN I SLEEP WITH MY ANCESTORS. Jacob said to Joseph: If you do for me as I tell you, well and good; but, if not, my soul shall depart from me. He said to him: I am doing so for you! He said to him (in vs. 31): SWEAR < … >! AND HE SWORE TO HIM. When he had departed, what is written (in Gen. 50:12)? SO HIS CHILDREN DID FOR HIM [JUST] AS HE HAD COMMANDED THEM. The Holy One said: In this world death does not allow one to rejoice, but in the world to come (according to Is. 25:8): HE WILL SWALLOW UP DEATH FOREVER…. When death departs, what is written (Is. 65:19)? I WILL ALSO SHOUT FOR JOY IN JERUSALEM AND REJOICE IN MY PEOPLE. THEN NEVER AGAIN SHALL BE HEARD THERE THE SOUND OF WEEPING AND THE SOUND OF CRYING OUT.

Midrash Tanchuma, Bamidbar 12:1

(Numb. 2:2:) “Each with his standard, under the banners for their fathers' house.” [This text is related] (to Job 36:3), “I will fetch my knowledge from afar, and justify my maker.” It was only necessary to say, "under the banners shall the Children of Israel camp. (Numb. R. 2:8.) Then what is the significance of saying (in Numb. 2:2), “under the banners [for their fathers' house].” Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30), “When I sleep with my ancestors, you are to take me up from Egypt and bury me in their grave.” He went around to all his sons, blessed them, and gave them a charge. He said to them, “When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken [wives] from the daughters of Canaan. (Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage.) And so it says (in Gen. 50:12-13), “So his children did for him just as he had commanded them. And his children brought him up to the land of Canaan.” His children, but not his grandchildren (who were forbidden to touch the bier)! How did he charge them? He said to them, “Judah, Issachar, and Zebulun shall carry my bier on the East; Reuben, Simeon, and Gad, on the South; Ephraim, Manasseh, and Benjamin, on the West; Dan, Asher, and Naphtali, on the North. Joseph is not to carry [at all], because he is a king; and you must impart honor to him. Nor is Levi to carry. Why? Because he will carry the ark (aron), and whoever carries the ark of the One who lives forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One, blessed be He, is going to have you encamp by the various standards.” When he passed away, they carried him just as he had charged them. It is so stated (in Gen. 50:12), “So his children did for him just as he had commanded them.” What is written next (in vs. 13)? “And his children brought him up to the land of Canaan.” When Israel went forth from Egypt, the Holy One, blessed be He, said, “Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards.” Immediately the Holy One, blessed be He, said to Moses, “Make those standards for my name.” Immediately Moses began to be concerned. He said, “There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the East, they will say, ‘It is impossible for us to encamp anywhere but in the South.’ And so each and every tribe [would act] like that one.” The Holy One, blessed be He, said to him, “What concern is that to you? They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements (Gk.: taxeis.) in their hands. Just as they have taken positions around his bier, so let them take positions around the tabernacle.” Where is it shown? Where it is stated (in Numb. 2:2), “Each with his standard, under the banners [for their fathers' house].” How were they encamped? The Levites camped around the tabernacle of witness, with Moses, Aaron, and his children on the East. (See Numb. R. 2:10.) It is so stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children.” And adjacent to them were Judah, Issachar, and Zebulun. Hence they said, “Fortunate is the righteous person and fortunate are his neighbors.” (Suk. 56b. See below, Numb. 5:8.) This refers to the three tribes (rt.: shbt) which were adjacent to Moses and Aaron. (Gen. R. 3:13; Numb. R. 3:12.) They became great in the Torah, as stated (in Gen. 49:10), “The scepter (shbt) shall not depart from Judah, nor the inscriber from between his feet.” In the case of Issachar it is written, (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times, (The midrash regards UNDERSTANDING as synonymous with Torah.) to know what Israel should do; their heads numbered two hundred and all their kindred under their command ('al pihem),” because they harmonize law (halakhah) at their command ('al pihem). [Of Zebulun it is written] (in Jud. 5:14), “and from Zebulun those who wield the scribal pen.” Because they were neighbors [of Torah, embodied by Moses] they all became children of Torah (i.e., Torah scholars). Now on the South were the Children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say, “Woe to the wicked person; and woe to his neighbor.” (Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7.) These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32), “And the earth opened its mouth and swallowed them, their households, every person that belonged to Korah, and their property.” On the West were the Children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them. And on the North were the Children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. Seven clouds of glory were surrounding them, and this was their [method] of travel: There was a sign (Gk.: semeion.) for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35), “Rise up, O Lord, and may Your enemies be scattered.” Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast put them on it; and if [a person] had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him. (CF. Numb. R. 2:7.) And as signs for each and every prince there was a flag. (Lat. (from the Punic): mappa) And from them the empire learned to make a flag. There was also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. Until they were settled, they blew the trumpets. They traveled, and likewise the clouds [traveled over them]. Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. [When] they finished going to where it wanted them to camp, [since] that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. [When] clouds of glory stood still for them, they began putting [things] away in their tents where they were to rest. Then the cloud which was over the tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the Children of Kohath and the Children of Levi set up the tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21), “And they would set up the tabernacle before they came.” When they had set up the tabernacle, each and every one set up [camp] in his [proper] place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the tabernacle, until Moses had said (in Numb. 10:36), “Return, O Lord, to the myriad thousands of Israel.” Then the clouds of glory encompassed them. Moreover, the holy spirit says through Solomon (in Cant. 6:4), “You are as beautiful my darling, as (ke) tirzah.” What is the meaning of “ketirzah (ktrtsh, rt.: rtsh)?” That I am pleasing (mtrtsh, rt.: rtsh) to you. (Numb. R. 2:5.) Another interpretation (of Cant. 6:4), “Ketirzah" (rt.: rtsh) [means] just as you are pleasing (rt.: rtsh) to Me in the sacrifices. Thus it is stated (in Lev. 1:4), “And it shall be pleasing (rt.: rtsh) for Him to atone for him.” (Cant. 6:4, cont.,) “As comely as Jerusalem (yrushlym),” [means] like these ministering angels, in that they feared (rt.: yr') [Me] and were reconciled (rt.: shlm) to Me. (Ibid., cont.,) “Awesome as [hosts] with standards,” like the standards which I gave you. So when David sees [them], he says (in Ps. 147:20), “He has not done so for any nation,” only for it.

Midrash Tanchuma, Vayechi 3:9

But when I sleep with my fathers (Gen. 47:30). Jacob said to Joseph: “If you will do as I have asked, well and good, but if not, my soul shall depart at once.” “I shall do it,” he answered. “Swear unto me,” said Jacob. And he swore unto him. And Israel bowed down before the Shekhinah that hovered over him. What is written after he passed away? His sons did unto him as he commanded them (ibid. 50:12). The Holy One, blessed be He, said: Death does not permit man to rejoice in this world, but in the world-to-come He will swallow up death forever (Isa. 25:8). When He does swallow up death, then I will rejoice in Jerusalem, and joy in My people; and the voice of weeping shall be no more heard in her, nor the voice of crying (Isa. 65:19).

Shemot Rabbah 32:2

Another matter: “Behold, I am sending an angel before you” – that is what is written: “And I said: How shall I place you [ashitekh] among the children” (Jeremiah 3:19). What is ashitekh? The Holy One blessed be He said: From the moment that you stood at Sinai and received the Torah, and I wrote that I love you, as it is stated: “But because of the Lord’s love for you” (Deuteronomy 7:8) – after I loved you, how can I hate you? “How shall I place you [ashitekh] among the children?” Ashitekh indicates nothing other than animosity, as it is stated: “I will place [ashit] animosity” (Genesis 3:15). Another matter: “How shall I place you [ashitekh] among the children?” (Jeremiah 3:19) – Rabbi Yehoshua said: You have obligated yourselves, as it is written: “In accordance with all that shall be imposed [yushat] upon him” (Exodus 21:30). Rabbi Berekhya said: You have laid waste to yourselves, as it is written: “Briers and thistles [shayit]” (Isaiah 5:6). “I gave you a desirable [ḥemda] land” – why is it called desirable? Because the Temple is located in it; that is what is written: “The mountain that God desired [ḥamad] for His abode” (Psalms 68:17). Another matter: “A desirable land” (Jeremiah 3:19) – for all the kings desired it, as between Ai and Jericho is only three mil, and this one had a king and that one had a king. Another matter: “A desirable [ḥemda] land” (Jeremiah 3:19) – the Rabbis say: A land that was made desirable for the patriarchs of the world. (God made it desirable to Abraham and Isaac by commanding them to live there and by promising them the land. They fulfilled these commands, thereby indicating how desirable it was to them. ) Abraham, as it is stated: “Go from your land…[to the land that I will show you]” (Genesis 12:1). Isaac – “reside in this land” (Genesis 26:3). Jacob – “you shall transport me from Egypt” (Genesis 47:30). Why did it become desirable for them? (Why was it desirable to them to be in the Land of Israel even after death, as in the case of Jacob? (Etz Yosef).) Rabbi Shimon ben Lakish said: Because [those who are buried there] come to life first in the messianic era. What is “a magnificent inheritance [naḥalat tzevi]” (Jeremiah 3:19)? Why is it analogized to a gazelle [tzevi]? Just as the gazelle, when a person flays it, its hide cannot contain its flesh, so too, when Israel took possession of it, the Land of Israel could not contain its produce. Another matter: Just as the gazelle is easy to eat, (They do not require raising and herding.) so too, the produce of the Land of Israel is easy to eat. (When the people of Israel are deserving, the land produces great bounty without requiring hard work. ) The Rabbis say: Just as the gazelle, its legs are fleeter than any animal and any beast, so, the Land of Israel is faster to ripen its produce than all the lands. Why to that extent? The Holy One blessed be He said to Israel: ‘So that My name will be uniquely associated with you.’ “I said: You shall call Me my Father, and do not turn back from following Me” (Jeremiah 3:19), but you did not do so, but rather, “indeed, a woman has betrayed her lover” (Jeremiah 3:20). The Rabbis say: It is not written here, “her husband,” but rather, “her lover.” Just as a woman cannot rebel against her husband, but she can reject her lover – why, because there is no marriage contract between them – so the Holy One blessed be He says to Israel: ‘You did not render Me a husband but rather a lover; just as a woman betrays her lover, so “you have betrayed Me, house of Israel”’ (Jeremiah 3:20). Rabbi Yehuda ben Rabbi Simon said: If only [they were] like a woman to her lover. For as long as he gives her a wage, she obeys him; if he stops giving her wage, she says to him: ‘Was I not subservient to you only for the wage?’ So, the Holy One blessed be He said to Israel: ‘Have I withheld anything from you such that you have rejected Me?’ That is, “a woman has betrayed her lover.” Another matter: “Behold, I am sending an angel” – the Holy One blessed be He said to Israel: Had you merited, I, Myself, would have become a messenger for you just as I did for you in the wilderness, as it is stated: “The Lord was going before them by day” (Exodus 13:21). Now that you did not merit, I am passing you to a messenger, as it is stated: “Behold, I am sending an angel.”

Mishnah

If a person finds a single corpse in an area not known as a cemetery, they can remove it along with its surrounding earth. If two corpses are found, they can also be removed. However, if three corpses are found with a space of four to eight cubits between them, it is considered a graveyard and further examination is required to determine if it is an ancient cemetery. If another corpse is found within twenty cubits, it is likely an ancient gravesite and the corpses cannot be relocated.

Mishnah Nazir 9:3

One who finds a corpse for the first time, i.e., he discovers a single corpse in a place that was not previously established as a cemetery, if the corpse is lying in the usual manner of Jewish burial, he removes it from there and also its surrounding earth. It is assumed that this corpse was buried there alone. There is no concern that this area is a cemetery and therefore the corpse may not be moved, nor does one take into account the possibility that another corpse may be buried in the vicinity. Similarly, if he found two corpses, he removes them and their surrounding earth. In a case where he found three corpses, if there is a space between this corpse and that corpse of four to eight cubits, in a standard design, this is a graveyard. There is a concern that this might be an ancient cemetery. One must therefore examine from that spot outward for twenty cubits. If one finds another corpse at the end of twenty cubits, he examines from that spot outward twenty cubits, as there is a basis for anticipating the matter. It is likely that he has stumbled upon an ancient gravesite. He is not permitted to relocate the corpses, despite the fact that if he had found the single corpse by itself at first he could have removed it and its surrounding earth.

Musar

The importance of being buried in a righteous place is emphasized, as the souls of the dead receive teachings from the Heavenly yeshiva at their graves. Jacob's insistence on being buried in the land of Canaan is explained as a way to ensure spiritual benefits even after death. Joseph's commitment to fulfilling his father's wishes regarding burial location reflects the significance of being buried in the land of Israel for spiritual reasons.

Kav HaYashar 6:5

Another principle to be derived from the passage from the Zohar is the importance of clinging to scholars and accompanying them along the way to listen to their words of Torah, for the Shechinah dwells among the upright while they are alive and even after their deaths. Thus we see that in earlier generations people were very concerned about the site in which they would be buried. Yaakov Avinu, for example, instructed, “And I will lie with my father and you shall bury me in their burial place” (Bereishis 47:30). The reason for this is that the souls of the dead hover over their graves and are taught each night esoteric insights from the Heavenly yeshiva. Seifer Chassidim (705) relates an incident involving a certain tzaddik who was buried among the wicked. Every night he would appear to his friends and relations, crying out to them in a tearful voice and begging to be moved from there. He explained that because he was buried among the wicked the Heavenly yeshiva refused to reveal to him any secrets of the Torah. As a result his soul was becoming increasingly desiccated until no moisture remained. He gave his relatives no rest until at last they were forced to exhume him from his grave and bury him elsewhere.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 16

This also explains what Joseph meant when he said: אנכי אעשה כדברך, "I shall do as you have said" (47,30). It should have sufficed for Joseph to say merely אעשה כדברך, without the addition of the word אנכי. With the word אנכי, Joseph alluded to the fact that he in turn would act just like his father and make those responsible swear to take his own remains with them to ארץ ישראל. This also explains Jacob saying: השבעה לי, and Joseph's response being described as: וישבע לו. Jacob said: "Swear to me that you will do for me the very same thing you want to do for yourself."

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 47

The entire subject matter under discussion revolves around the spiritual levels of ארץ ישראל and the three levels of היכל השם we have discussed at the outset. This is why, when Jacob noticed that his death was approaching, he called for his son Joseph to instruct him to bury him in ארץ ישראל. When he said: ושכבתי עם אבותי, "I wish to lie with my fathers" (47,30), he intended to answer a question that arises from a statement of our sages in Ketuvot 111, that dying and being buried in ארץ ישראל is not to be compared to merely being buried in ארץ ישראל after one has died outside the Holy Land. The Talmud there describes the scholar Ulla as regularly travelling between Babylonia and the land of Israel though he was resident in the land of Israel. He died while in Babylonia, and Rabbi Eleazar grieved over Ulla's misfortune of having died on unclean soil. When informed that his bier was being transferred to the land of Israel, Rabbi Eleazar stated that this did not make up for Ulla having died in a foreign country. In view of this, Joseph might have questioned the value of transporting the remains of his father to the land of Canaan.

Quoting Commentary

Ramban explains that Jacob made Joseph swear to bury him in Canaan to ensure Pharaoh would allow it, while Rabbeinu Bahya discusses the inevitability of death and how it humbles individuals. Ramban also analyzes the use of the word "el" in Genesis 49:29 to indicate different meanings, while Da'at Zekenim questions Joseph's repetition of a phrase when making his brothers swear. Finally, Bartenura discusses the burial customs regarding taking dirt from a grave, referencing Genesis 47:30, and Mishnah Oholot permits the removal of a body from one grave to another.

Bartenura on Mishnah Nazir 9:3:4

נוטלו ואת תפושתו – it is permissible to remove him from there and to bury him in another place, and he must take from the dirt of the grave with him which is pressed by the body in the grave (and which is considered “the dead man’s property”) which is all the crushed, loose earth that is below him and he digs in virgin ground three fingers as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for it is not necessary to state “from Egypt,” but rather this is what he said: from the dust of Egypt take my people.”

Bartenura on Mishnah Oholot 16:3:4

נוטלו ואת תבוסתו (if one finds in his field a body in the usual position of a buried man, the first time, he may remove it with the ground which it occupies – for burial in another place) – it is permissible to remove him from there and to bury him in another place. And he must take from the dust of the grave with him, the ground which is pressed by the body in the grave (and which is considered the dead man’s property), which is all the crushed, loose earth that is underneath him, and he digs in virgin earth three fingerbreadths as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for he didn’t need to say, “from Egypt”, but rather, this is what he said: “from the dust of Egypt take with me.” But Maimonides had the reading "תבוסתו"/his ground that is pressed by a body in a grave (as opposed to the reading in the Mishnah"תבוסתן"/their ground that is pressed by a body in a grave, the dust that is mixed from blood and the moisture/secretion of the corpse. It is the language of (Ezekiel 16:6): “[When I passed by you] and saw your wallowing in your blood, [I said to you: ‘live in spite of your blood.’].”

Da'at Zekenim on Genesis 50:25:1

ויאמר יוסף אל אחיו....וישבע יוסף, “Joseph spoke to his brothers and he made them swear an oath;” It is difficult to understand why Joseph repeated the words פקוד יפקוד. We would have expected him to say: “when G–d will remember you and take you out of Egypt, take my remains with you.” This would have been parallel to Yaakov’s last request from his son Joseph.” (Compare Genesis 47,30) We may be correct in assuming that the first time he used the expression פקוד יפקוד, this was meant as a reference to how Yaakov his father had introduced a similar request.

Rabbeinu Bahya, Bereshit 47:29:5

A Midrashic approach based on Tanchuma Vayechi 1: the words “the days of Yisrael’s death were approaching” reflect what we have read in Chronicles I 29,15: “for we are sojourners with You, mere transients like our fathers; our days on earth are like a shadow, with nothing in prospect.” If at least the shadow would be that of a wall or a tree, i.e. an enduring shadow; but our days are only like the passing shadow of a bird which flies over us. This is what the psalmist had in mind when he wrote concerning man (Psalms 144,4): “Man is like a breath; his days like that of a passing shadow.” As soon as the bird flies over, his shadow departs with it. When David said in Chronicles that “there is no prospect,” he meant that there is no prospect of escaping physical death. Everybody knew and verbalised the fact that he would die. Avraham phrased it by saying (Genesis 15,2) “I am going to die without a child.” [Had he not known that he would die, having no child to replace him would not have bothered him. Ed.] Yitzchak had called in his son Esau in order to bless him “before I die” (Genesis 27,4). Yaakov referred to his impending death by saying “I want to be buried with my fathers” (Genesis 47,30). Seeing that he said these words close to his death, it is clear he spoke about the need to die, i.e. “when the days of Yisrael to die drew near.” When Yaakov was close to death he began to belittle himself in the presence of Joseph by saying: “if I please find favour in your eyes.” You find a similar phenomenon happening with David where the prophet describes the last days of his life as “the days for David to die drew near,” whereas nowhere else did the prophet refer to him as merely David instead of as “King David.” All of this proves that on or about the time of a man’s death he loses whatever control he used to possess over his spirit as mentioned in Kohelet 8,8: “No man has authority over the lifebreath- to hold back the lifebreath;” there is no authority over the day of death.”

Ramban on Genesis 47:31:1

SWEAR UNTO ME. AND HE SWORE UNTO HIM. Jacob did not suspect that his righteous and beloved son would disobey his father’s command and renege on the matter which he had promised him by saying, I will do according to thy words. (Verse 30 here.) But Jacob did so in order to strengthen the matter in the eyes of Pharaoh, as perhaps he might not give Joseph permission to leave him, and he would instead say to him, “Send your brothers and your servants, and they will bring him up there.” It may be that Pharaoh would want the prophet (Jacob. — Rashi quotes Hilchoth Gedoloth in Megillah 14 a that Jacob was one of the forty-eight prophets that arose in Israel.) to be buried in his country as an honor and privilege to them. It was for this reason that he made him swear for it would not then be proper for him to force Joseph to violate his oath, and Joseph too would feel more obligated to fulfill his father’s wish on account of the oath. Such indeed was the case, as Pharaoh said, Go up, and bury thy father, as he made you swear. (50:6.)

Ramban on Genesis 49:29:1

BURY ME ‘EL AVOTHAI.’ With my fathers. This is the language of Rashi. However, Rashi did not explain the expression el hame’arah as meaning ‘with’ the cave. (Ramban’s intent is to point out that the word el in the second expression could not mean “with,” which confronts us with the difficulty of having the same word assume different meanings in the same verse. Ramban will suggest various ways of resolving this difficulty.) It is possible that the expression of this verse is concise [and should be understood as if it said], “Bury me and carry me to my fathers to the cave,” for so Jacob said, And thou shalt carry me out from Egypt, (Above, 47:30.) and it further says, And his sons carried him. (50:13.) It is possible that the word el serves here to indicate many meanings: (Since Ramban cites Scriptural references to justify each usage, he finds no difficulty in the fact that the word is used differently in the same verse.) Bury me ‘with’ my fathers, just as in the verse, And thou shalt not take a woman ‘el’ her sister, (Leviticus 18:18.) meaning “with her sister.” El hame’arah means “in the cave,” just as in the verses: ‘Ve’el’ (And in) the ark thou shalt put the testimony that I shall give thee; (Exodus 25:21.) Behold, he hath hidden himself ‘el’ (among) the baggage. (I Samuel 10:22.) Of similar usage is the expression, And after this, Abraham buried Sarah his wife ‘el’ (in) the cave. (Above, 23:19.) Rabbi Abraham ibn Ezra said that the meaning of the expression, Bury me (Kivru (bury me) is in the plural form.) with my fathers, is that the brothers should go with Joseph. Now Jacob really did not need to do that. However, he now commanded all of them to bury him in the cave, just as he had sworn Joseph, because he feared that Pharaoh might not give Joseph permission to leave the land lest he remain in his land [Canaan]. (Abarbanel comments that the reason Pharaoh sent a group of Egyptians to accompany the burial party was that he feared lest Joseph and his brothers be influenced by the attachment to Canaan demonstrated by their father in both life and death and decide to stay there.) Do you not see that it was necessary for Joseph to plead with the house of Pharaoh (Further, 50:4-5.) that they should request Pharaoh to let him go, and he answered, Go up, and bury thy father, as he made thee swear, (Ibid., Verse 6.) as he agreed to it only on account of the oath!

Talmud

Jacob's request to be buried in Eretz Yisrael was not due to concerns about resurrection, but rather a desire to be in a place of abundance and spiritual significance. The surrounding earth was to be brought with him as a symbol of connection to the Land. The Land of Israel is seen as a place where the dead will live again in the days of the Messiah, with the return of the body preceding the return of life. The diaspora would lose out on this spiritual connection, as the Holy One erodes the earth before them, symbolizing their wandering nature until their souls return in the Land of Israel.

Jerusalem Talmud Ketubot 12:3:11

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

Jerusalem Talmud Kilayim 9:3:11

(There are many parallel treatments of the topic of this paragraph. Uncharacteristically, the different sources of the Yerushalmi tradition all have their own formulation; they borrow the idea but not the language: Gen.rabba 96(7), Tanḥuma Wayeḥi 3, Tanḥuma Buber Wayeḥi 6, Pesiqta rabbati 1, fol. 2b. Only Ketubot 12:3 (fol. 35b) has the same language as here. Babylonian sources Ketubot 111a, Yoma 71a.) It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would be? Rebbi Eleazar gave an inner reason, Rebbi Ḥanina gave an inner reason, Rebbi Joshua ben Levi gave an inner reason (Note that the chronological order is inverted. In most other sources, the argument of R. Simeon ben Laqish is attributed to R. Eleazar.) . What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings (These are not part of the Land of Israel, at least not in the geography of the Second Commonwealth. Hence, the verse cannot apply to this world but must apply to the Future World which in the Yerushalmi is identified with the Days of the Messiah.) ; there is cheap (food), there is satiety. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in the diaspora would lose out! Rebbi Simai said, the Holy One, praised be He, makes the earth erode before them and they roll like wine barrels (In Gen. rabba: “He makes cavities in which they move”.) . When they arrive at the Land of Israel their souls return to them. What is the reason? (Ez. 37:12) “I shall deposit you on the territory of Israel (In the verse: “I shall bring you to the territory of Israel.” The return of the body precedes the return of life by two verses.) ,” (v. 14) “give My spirit into you, and you will live.”

Ketubot 111a:22

§ The verse states that Jacob commanded Joseph: “You shall carry me out of Egypt and bury me in their burying-place” (Genesis 47:30). Karna said: There are inner matters here, i.e., a secret meaning: Our Patriarch Jacob knew that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his sons to bring him to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

Nazir 65a:6

§ The mishna taught that he removes them and their surrounding earth. The Gemara asks: What are the circumstances of surrounding earth? Rav Yehuda said: The verse states with regard to Jacob’s instruction to Joseph to transfer his remains to Eretz Yisrael: “You shall carry me out from Egypt” (Genesis 47:30), which indicates: Take some earth out from Egypt with me, i.e., take the earth that is near the corpse.

Targum

Yoseif agrees to fulfill Yaakov's request to be buried with his fathers outside of Egypt in their ancestral grave, as stated in the Targum Onkelos and Targum Jonathan on Genesis 47:30.

Onkelos Genesis 47:30

For I will lie with my fathers. Carry me out of Egypt, and bury me in their grave. He [Yoseif said], I will do as you say.

Targum Jonathan on Genesis 47:30

that I may sleep with my fathers, and thou mayest carry me from Mizraim, and bury me in their sepulchre. But because he was his son he did not (so) put his hand; but said, I will do according to thy word.

וַיֹּ֗אמֶר הִשָּֽׁבְעָה֙ לִ֔י וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּשְׁתַּ֥חוּ יִשְׂרָאֵ֖ל עַל־רֹ֥אשׁ הַמִּטָּֽה׃ 31 J And he said, “Swear to me.” And he swore to him. Then Israel bowed at the head of the bed.
Yaakov asked Yosef to swear to bury him in Eretz Yisrael to transfer spiritual power and ensure Yaakov's legacy continued through him, causing the brothers to fear Yosef's newfound spiritual power. Joseph's oath was needed to fulfill Jacob's last wish, as Jacob was concerned his body would not be buried in Egypt as an idol. Bedtime prayers in the Siddur Sefard and Siddur Ashkenaz ask for peaceful rest and protection from evil, with a figurative reference to Jacob's offspring being pure. The Gemara questions calling Joseph a fox, suggesting it was a recognition of his greatness.

Chasidut

Yaakov asked Yosef to swear to bury him in Eretz Yisrael as a symbol of the connection of all seven traits to life force, transferring spiritual power to Yosef and ensuring Yaakov's legacy continued through him. Yosef, as a tzaddik yesod olam, was tasked with maintaining the spiritual purity of Bnei Yisrael in Mitzrayim. The oath symbolized Yaakov's trust in Yosef's ability to uphold this role, which caused the brothers to fear Yosef's newfound spiritual power after Yaakov's death.

Flames of Faith 1:11

According to Jewish mystics, Joseph was the paradigm of virtue and righteousness, the personification of tzaddik yesod olam, a man of such holiness that his merit sustains the entire world. Joseph was also Jacob’s favorite son, and they shared a special relationship. (See Gen. 30:25 and Rashi’s comment on that verse; Gen. 37:2 and the respective Rashi; also Gen. 37:11, 37:35, 45:27-28.) When Jacob lay dying he called Joseph and requested burial in the Land of Israel. Although Joseph promised that he would ensure his father’s interment in Israel (Gen. 47:30), Jacob was not satisfied and demanded that an oath be sworn in God’s name: “And he [Jacob] said ‘Swear to me’ and he [Joseph] swore to him, and Israel [another name for Jacob] bowed back toward the head of the bed” (Gen. 47:31).

Sefat Emet, Genesis, Vayechi 1:6

The Chidushei Harim explained Yaakov’s request for Yosef to swear to bury him in Eretz Yisrael, stating that Yaakov bowed down to Hashem because his family was complete and Yosef was a king (Rashi on Bereishis 47:31). The swearing, 'shavua,' is connected to 'shiva' (seven), symbolizing the connection of all seven traits (midos) to the life force. This act revealed Yosef’s spiritual aspect to Yaakov. The necessity of the oath was profound. Yosef's ability to resist immorality, crucial for Bnei Yisrael's purity in Mitzrayim, was significant. The Zohar explains that Yaakov's burial in Eretz Yisrael was promised by Hashem, contingent on Yosef's role. By making Yosef swear, Yaakov transferred his spiritual power to him, allowing Yosef to embody Yaakov's vitality even in Mitzrayim. Yaakov's prostration indicated his gratitude, seeing his legacy continue through his sons. The brothers' fear after Yaakov's death arose because they sensed that Yosef now held this inherited spiritual power.

Commentary

Jacob asked Joseph to swear to him so that Pharaoh would not be able to break his vow to take Jacob to be buried in the land of Canaan. Jacob bowed to Joseph as a sign of gratitude, turning towards the Divine Presence, and at the head of the bed, where the Shechinah is believed to be present. This act symbolized Jacob's respect for Joseph's position and his gratitude for his son's promise. Joseph's oath was needed to ensure that he would fulfill his father's last wish, as Jacob was concerned that his body would not be buried in Egypt as an idol. The mention of the head of the bed also signifies the importance of being buried near righteous individuals.

Chizkuni, Genesis 47:31:1

על ראש המטה, Yaakov gave thanks to Hashem Who had made Joseph’s heart decide to bury his father with his forefathers. This is how Joseph’s dream about the sun bowing down to him, was fulfilled, i.e. he had bowed to the Presence of G-d, not to his son. [The “sun” in the dream, had been Yaakov. Ed.]

Ibn Ezra on Genesis 47:31:1

AND ISRAEL BOWED DOWN. He payed homage to Joseph because he held royal position. However, I believe it means he bowed to God in praise. Our verse is different from the verse which records the bowing of Abraham (Gen. 23:7), for in the latter case it is explicitly stated that Abraham bowed to the children of Heth. (Gen. 23:7 tells us that Abraham bowed before the children of Heth. Some interpret that verse to mean that Abraham bowed before God. I.E. on Gen. 23:6 rejects that interpretation on the grounds that Scripture explicitly states, And Abraham rose up, and bowed down to the people of the land, even to the children of Heth. However, here Scripture does not explicitly state that Jacob bowed down to Joseph. Hence we may interpret that Jacob bowed to God. Cf. I.E.’s comments on Gen. 23:6 and the notes thereto.)

Or HaChaim on Genesis 47:31:1

ויאמר השבעה לי, He said: "swear it to me, etc." Jacob felt that he needed to request an oath for the second time, that Joseph's promise was insufficient. He may have meant simply that he wanted Joseph to humour him and to phrase his promise in the form of an oath, or he may have said so without revealing his true motivation at all but making it clear that he had some reason he did not want to reveal. The reason, of course, was to give Joseph ammunition in case someone would try to prevent him from doing what he had promised. Events proved Jacob correct when Pharaoh wanted to prevent Jacob's body being moved out of the country as we have learned from Sotah 34.

Or HaChaim on Genesis 47:31:2

Jacob may have intended to emphasise only the word לי, "to me," meaning that Joseph should not make any mental reservations when he made this promise to his father.

Rabbeinu Bahya, Bereshit 47:31:1

השבעה לי, “swear to me!” seeing that Joseph had already agreed to honour his father’s wish in this regard, Yaakov most certainly did not suspect him of reneging on his promise. The purpose of the oath was so that in the event urgent matters of state would claim Joseph’s attention after his father’s death, or in the event that Pharaoh would raise an objection to Yaakov’s remains being taken out of Egypt, Joseph would have something to reinforce his desire to fulfill his father’s last wish. We know that Yaakov was very astute in the matter as in fact Joseph did have to tell Pharaoh that he had had to promise his father on oath that he would not allow him to be buried in Egypt (50,4). According to Nachmanides Pharaoh then instructed Joseph to go to the land of Canaan in order to bury his father there.

Rabbeinu Bahya, Bereshit 47:31:2-3

וישתחו ישראל, “Israel prostrated himself.” Seeing that Joseph had agreed to honour his father by undertaking to fulfill his wishes, Yaakov in turn prostrated himself before him to show that he respected the position Joseph occupied as effective ruler of the country. This is the view of Megillah 16 quoted by Rashi. Concerning similar situations, our sages are on record as saying: “prostrate yourself (even) before a fox when you see that fortune is smiling upon him.” A different approach quoted in Tanchuma Vayechi 3 holds that Yisrael prostrated himself before G’d and thanked Him for the promise Joseph had made him. The reason the Torah defines the exact location where Yisrael prostrated himself-toward the head of the bed- teaches us that G’d’s Presence takes up its position at the head of the bed of a sick person. Regardless of before whom Yisrael prostrated himself, the interesting thing is the mention of the word מטה, “bed,” in our verse. This is to teach us that whereas the “bed” of Avraham and Yitzchak were not “complete,” (i.e. neither Avraham nor Yitzchak had succeeded in raising all their children true to their beliefs) Yisrael was the first of the patriarchs who had succeeded in doing this. The Talmud in Pesachim 56 relates the following concern expressed by Yaakov prior to his death when his prophetic powers suddenly failed him: “Maybe G’d forbid one or more of my children is not really loyal to my teachings as happened to Avraham with Ishmael and as happened to Yitzchak with Esau.” His sons reassured him by reciting the words שמע ישראל ה' אלוקינו ה' אחד. Another reason why the word מטה is mentioned here is that the שכינה had come to Egypt with Yaakov. When he is now reported as “gathering in his feet to the bed,” this is a reference of his joining the שכינה which had accompanied him ever since he had gone down to Egypt. The word מטה occurs in that sense also in Song of Songs 3,7 just as the word יאסף appears in Isaiah 58,8 as referring to G’d’s Presence being Israel’s rear guard.

Radak on Genesis 47:31:1

!ויאמר: השבעה לי, normally, unless mentioned to the contrary, an oath is always rendered by using the name of G’d.

Radak on Genesis 47:31:2

וישתחו, he prostrated himself thanking G’d that his son had promised him this favour.

Radak on Genesis 47:31:3

על ראש המטה. The bed on which he had been sitting or lying. He gave thanks to the Lord for having a son who was alive and well after he had for so long given him up as lost, and that this son was even willing to bury him all the way in the land of Canaan so that he could lie with his fathers. The reason why the Torah bothered to tell us, the readers, that Yaakov thanked the Lord “at the head of the bed,” is to tell us that he turned to the “head,” in honour of G’d Who is presumed to watch over the sick at that point. Our sages (quoted by Rashi) use this incident to teach us that the presence of G’d is located at the top of one’s bed. [for those of us worthy of the presence of the Shechinah. Ed.]

Ramban on Genesis 47:31:1

SWEAR UNTO ME. AND HE SWORE UNTO HIM. Jacob did not suspect that his righteous and beloved son would disobey his father’s command and renege on the matter which he had promised him by saying, I will do according to thy words. (Verse 30 here.) But Jacob did so in order to strengthen the matter in the eyes of Pharaoh, as perhaps he might not give Joseph permission to leave him, and he would instead say to him, “Send your brothers and your servants, and they will bring him up there.” It may be that Pharaoh would want the prophet (Jacob. — Rashi quotes Hilchoth Gedoloth in Megillah 14 a that Jacob was one of the forty-eight prophets that arose in Israel.) to be buried in his country as an honor and privilege to them. It was for this reason that he made him swear for it would not then be proper for him to force Joseph to violate his oath, and Joseph too would feel more obligated to fulfill his father’s wish on account of the oath. Such indeed was the case, as Pharaoh said, Go up, and bury thy father, as he made you swear. (50:6.)

Rashbam on Genesis 47:31:1

"And Israel bowed low": To Joseph, from the place where he was at [the top of] the bed.

Rashi on Genesis 47:31:1

וישתחו ישראל AND ISRAEL PROSTRATED HIMSELF — The proverb says: Though the lion is king “when the fox has his time, bow to him” (Megillah 16b).

Rashi on Genesis 47:31:2

על ראש המטה UPON THE BED’S HEAD — He turned towards the Divine Presence (the Shechinah) (Midrash Tanchuma, Vayechi 3). They (the Rabbis) inferred from this that the Shechinah is above the pillow of a sick person (Shabbat 12b). Another interpretation of על ראש המטה He bowed himself in thanks FOR HIM WHO WAS THE CHIEF (ראש) OF HIS CHILDREN — in thanks because his children were heart-whole with God, and none of them was wicked, for even Joseph who was a king and moreover had been a captive amongst heathen peoples yet maintained his righteousness (Sifré ואתחנן 31).

Rav Hirsch on Torah, Genesis 47:31:1

וישתחו ישראל על ראש המטה. Wie sich Elieser vor Gott hinwarf, als er seine Sendung erreicht hatte, so hier Jakob. Er hatte damit das Letzte erreicht, was er auf Erden zu versorgen hatte. Das Kopfende des Bettes war ihm im Rücken. Naturgemäß saß er mit dem Angesicht zum Fußende gerichtet und Josef vor ihm. Ein Beugen auf das Kopfende hin ist somit ein Zurückbeugen. Es war ein hingebender Dank an Den, der ihn durch seine ganze Vergangenheit hindurch zu diesem Ziele geleitet Gott hatte ihn hierher seinem Sohne zugeführt.

Sforno on Genesis 47:31:1

השבעה לי!. This was only a device to enable Joseph to overcome objections by the Egyptians if they would not permit transfer of Yaakov’s remains to another country.

Sforno on Genesis 47:31:2

וישתחו ישראל, to give thanks to His Creator for enabling him to exact this promise from his son.. We find that Eliezer, after hearing that Rivkah’s family agreed that he take Rivkah as a wife for Yitzchok, reacted in the very same fashion in 24,52 וישתחו ארצה לה', “he prostrated himself on the earth to G’d.”

Siftei Chakhamim, Genesis 47:31:1

When it is the time of the fox, bow to him. I found it written that for one month in the year the fox is king of the animals. About that month it was said, “When it is the time of the fox.” (Kitzur Mizrachi)

Siftei Chakhamim, Genesis 47:31:2

He turned toward the Divine Presence... You might ask: Did not Rashi just say, “When it is the time of the fox, bow to him,” implying that he bowed to Yoseif? The answer is: If he bowed only for Yoseif, why was it specifically, “At the head of the bed”? And if he bowed only for the Shechinah, Scripture should have written, “Yisrael prostrated himself to Hashem,” or, “...to Elokim.” Perforce, he bowed on account of both of them, the Divine Presence and Yoseif.

Siftei Chakhamim, Genesis 47:31:3

It is from here that they derived that the Shechinah is above the headrest of a sick person... Although Yaakov was not sick [then], he had weakened and was as if sick. Otherwise, why did he request [regarding] his burial place?

Siftei Chakhamim, Genesis 47:31:4

For his bed was perfect and none of the offspring was wicked... We cannot say that [the bowing was] only to the Shechinah, because then it should say, “To the head of the bed.” Perforce, he bowed also to Yoseif. But it is a forced explanation of the verse to say that he bowed to Yoseif, yet turned toward the Divine Presence. Therefore Rashi brings “another interpretation... for his bed was perfect...” But this cannot be the only explanation, because if so, why does it say, “At the head of”? [It should just say, “At the bed].” Therefore, Rashi brings the first explanations [as well]. (Maharshal)

Steinsaltz on Genesis 47:31

He, Jacob, said: Take an oath to me, as a declaration of intent alone is insufficient. And he, Joseph, took an oath to him. Israel prostrated himself as a sign of gratitude at the head of the bed. He did not prostrate himself on the ground, in the customary manner, as he was ill and confined to bed.

Tur HaArokh, Genesis 47:31:1

וישתחו ישראל על ראש המטה, “Israel prostrated himself at the head of the bed.” According to Rashi the Presence of G’d usually positioned itself near the head of the bed of the sick person. This is difficult according to the view we quoted earlier, that at this point Yaakov was not yet sick, so that we would have to say that at this point Yaakov was sitting on his bed and he prostrated himself as a mark of gratitude to Joseph for having agreed to honour his wish. His gratitude was expressed to G’d Who had given him a son who, in spite of his elevated position, honoured his father’s every wish. It is also possible that he literally prostrated himself before Joseph, thus fulfilling the last detail in Joseph’s dream about the sheaves.

Tze'enah Ure'enah, Vayechi 14

“Israel bowed at the head of the bed” [47:31]. Jacob bowed to Joseph for the good news. At the same time, he was also bowing to the head of the bed since the Shekhinah is at the head of the bed of a sick person. Another explanation is that he bowed in the direction of the bed. That is to say, his bed was kosher; only righteous people came from his bed, even Joseph who was captured by gentiles, remained a pious Jew. (Rashi, Genesis, 47:31.) Here the dream was fulfilled that the sun, which was Jacob, bowed to Joseph. (Hizkuni, Genesis, 47:31.)

Tze'enah Ure'enah, Vayechi 8-12

“He swore to him” [47:31]. Joseph had to swear to Jacob that he would keep this. Ramban writes here. Did Jacob believe that he would not keep what he promised without an oath? The explanation is that he made him swear in the expectation that Pharaoh would not be able to break his vow. Pharaoh would want to keep Jacob and bury him in Egypt, so that his merit would protect them. (Ramban, Genesis, 47:31.) Ibn Shuaib writes. The whole time that Jacob was in Egypt, seventeen years, no woman miscarried her child, and no person had a toothache. The woman carried her child to term, and all of this was the result of Jacob’s merit. That is why Jacob made Joseph swear that he would take him to be buried in the land of Canaan, Pharaoh would not break his oath. (Ibn Shuaib, Derashot, I:99.) Ibn Shuaib writes that that the word Vayehi has the numerical value of thirtyfour. That is to say, the most important part of his life was thirty-four years, the first seventeen years when Joseph was with Jacob, his father, and now again seventeen years in Egypt. This was his proper life. However, the other years were no life. (Ibid., I:98.) Bahya writes. Jacob was afraid that they would make an idol out of him. If he became an idol, God repays and punishes all those who worship idols, and He particularly punishes the idols. Jacob also said that the earth of the land of Israel atones for our sins, since the verse said, “it shall be inhabited by folk whose sin has been forgiven” [Isaiah 33:24]. That is to say, the people that dwell in the land of Israel, their sins are forgiven. The gate of prayer to Heaven is also is also there and from there the soul goes straight to heaven. (Bahya, Genesis, 47:29.) Jacob said, “when I lie down with my fathers” [47:30]. I will come to my ancestors. Rabbi Isaac said about this. From here we learn that the person knows well on the day when he will die, where he will come, to the righteous or to the evildoers. Therefore, the verse said first, I would come to my ancestors. Afterwards, the verse says, you must take me to the land of Israel. That is to say, Jacob said: my soul is coming soon to my ancestors. When a person dies, even at sea or in the wilderness, or on dry land, it soon comes to its ancestors. Jacob said: you should bury me in the grave where my ancestors are. From here we learn that a righteous person should be buried near another righteous person and an evildoer near another evildoer. (Bahya, Genesis, 47:30.)

Kabbalah

The text discusses the significance of different letters and vowel points in relation to specific days of the week, with references to various biblical verses. The letter Yod is associated with the first day, the letter Beiyt with the seventh day, and other letters are connected to the days in between.

Tikkunei Zohar 38b:6

And because of this: Open for me... – on the first day, for the letter Yod (י) , which is the vowel-point of the qametz (ָ) , my sister... – on the second day, my beloved (ra’ayah) ... – on the third day, which is the Faithful ‘Shepherd’ (ra’aya) , my dove... – on the fourth day, my perfect one (tam) ... – on the fifth day. (Lam. 4:22) Completed (tam) is your iniquity, O daughter of Zion... for my head... (Song. 5:2) – on the sixth day, for it is stated: (Gen. 47:31) ... and Israel bowed at the head of the bed – which is the sixth day. ... filled with dew (Song. 5:2) – on the seventh day. This is surely the drop Yod (י) , and this is the dagesh point of the letter Beiyt (ב) .

Liturgy

The bedtime prayers in the Siddur Sefard and Siddur Ashkenaz include a request for a peaceful night's rest and protection from evil inclinations, Satan, mishaps, and illnesses. The phrase "may my bed be perfect before You" is used figuratively to refer to one's future generations, with a reference to Jacob's offspring being pure and steadfast (Rashi, Genesis 47:31; Iyun T'filoh). The prayers also ask for protection from terrifying thoughts, evil dreams, and evil fancies, and for God to illuminate the world with His glory.

Shabbat Siddur Sefard Linear, Prayer Before Retiring at Night 55

and may my bed be perfect before You. (The word “bed” is used here figuratively for one’s future generations. See Rashi to Genesis 47:31; It was said of our forefather Jacob that “his bed was perfect”: indicating that all his offspring were pure and steadfast.—Iyun T’filoh)

Siddur Ashkenaz, Weekday, Maariv, Keri'at Shema al Hamita 2

Blessed are You, Adonoy, our God, King of the Universe, Who causes the fetters of sleep to fall upon my eyes, and slumber upon my eyelids. May it be Your will, Adonoy, my God and God of my fathers to make me lie down in peace, and to raise me (again) to peace. Let my thoughts not terrify me— nor evil dreams or evil fancies (disturb me), and may my bed be perfect before You. (The word “bed” is used here figuratively for one’s future generations. See Rashi to Genesis 47:31; It was said of our forefather Jacob that “his bed was perfect: indicating that all his offspring were pure and steadfast.—Iyun T’filoh) And light up my eyes lest I sleep the sleep of death, for You illuminate the pupil of the eye. Blessed are You, Adonoy, Who illuminates the whole world with His glory.

Siddur Sefard, Bedtime Shema 2

Blessed are You, Adonoy, our God, King of the Universe, Who causes the fetters of sleep to fall upon my eyes, and slumber upon my eyelids. And illuminates the pupil of the eye. May it be Your will, Adonoy, my God and God of my fathers to make me lie down in peace, and to raise me (again) to good life and peace, and grant me my portion in Your Torah, make us accustomed to do Your commands, and let us not become accustomed to sin, Do not bring us into the grasp of sin, Do not cause us to be tested, or brought to disgrace. May I be ruled by the Good Inclination and let me not be ruled over by the Evil Inclination. Protect me from Satan, from an evil mishap and from illnesses. Let my thoughts not terrify me— nor evil dreams or evil fancies (disturb me), and may my bed be perfect before You. (The word “bed” is used here figuratively for one’s future generations. See Rashi to Genesis 47:31; It was said of our forefather Jacob that “his bed was perfect: indicating that all his offspring were pure and steadfast.—Iyun T’filoh) And light up my eyes lest I sleep the sleep of death, Blessed are You, Adonoy, Who illuminates the whole world with His glory.

Weekday Siddur Sefard Linear, Prayer Before Retiring at Night 54

and may my bed be perfect before You. (The word “bed” is used here figuratively for one’s future generations. See Rashi to Genesis 47:31; It was said of our forefather Jacob that “his bed was perfect: indicating that all his offspring were pure and steadfast.—Iyun T’filoh)

Midrash

of the earth when they had no money. And Joseph took all the silver and gold that came into his hands, about seventy-two talents, as also onyx stones and bdellium in great abundance, and Joseph divided it into four parts and he concealed one part in the wilderness by the red sea, and one part by the river Euphrates; and the other two parts he concealed in the wilderness which was opposite to the wilderness of Persia and Media. And Joseph took the gold and silver that still was left and he gave thereof to all his brothers and unto his father's household and their wives, and the remainder he brought into the house of Pharaoh, about twenty talents of gold and silver. And Pharaoh placed it into his treasure.

Aggadat Bereshit 81:2

[2] Another explanation: "I will make my opinions widely known." This is Jacob, when he went down to Egypt, he declared the power of the Almighty, as it is written "And he blessed Joseph and said, 'The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day'" (Genesis 48:15). He said to them, "May it be the will [of God] that you go in the ways of Abraham and Isaac." They gathered and listened (Genesis 49:1). And why did he call them? Rather he said, "Abraham, my grandfather, had two sons, Isaac and Ishmael. Ishmael was wicked, Isaac was righteous. Similarly, Isaac had two sons, Esau and I. Esau despised the ways of God, and I loved His ways. And God gave me twelve sons. You may say that half of them are righteous and half are wicked." They said to him, "We know what is in your heart." He immediately prostrated himself, as it is written "And Israel bowed in worship" (Genesis 47:31), and began saying "Blessed be the Name of His glorious kingdom forever and ever." Rabbi Chanina said, "Why did he prostrate himself? So that no impure matter should leave his body. At that moment, it was fulfilled 'God has made Himself known in Judah, His name is great in Israel;'" (Psalm 76:2).

Bereshit Rabbah 71:2

Another matter, “The Lord supports all those who fall” (Psalms 145:14) – these are the barren women, who fall inside their houses. “And He straightens all who are hunched” (Psalms 145:14) – when the Holy One blessed be He remembers them with children, they stand erect. Know that it is so, as Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.” “That Leah was unloved [senua]” – she performed the action of the hated [hasenuim], (Sinners, who spend their time praying for repentance.) as she would say that she would marry the enemy [lasoneh],” (Esau.) . These were the stipulations: The elder to the elder, and the younger to the younger. She would weep and say: ‘May it be His will that I will not fall in the portion of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. Everyone would mock her – seafarers would mock her, wayfarers would mock her, even those sitting in the pits behind the loom would mock her. They said: ‘This Leah, her inside is not like her outside; she appears like a righteous woman, but she is not a righteous woman. Were she a righteous woman, she would not have deceived her sister.’ Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: ‘Am I divorcing the mother of these?’ Ultimately, he gave thanks for this matter. That is what is written: “Israel prostrated himself at the top of the bed [al rosh hamita]” (Genesis 47:31). Who is the rosh mitato (The mother of the majority of his children.) of our patriarch Jacob? Is it not Leah? “And Rachel was barren [akara]” – Rachel was the primary of the household, just as it says: “Rachel was akara” – the primary [ikara] was Rachel. Rabbi Abba bar Kahana said: Most of the participants in the feast (The reference is to the wedding feast of Boaz and Ruth.) were primarily from Leah; that is why Rachel is rendered primary (“May the Lord grant that the woman who is coming into your house will be like Rachel and like Leah” (Ruth 4:11).) – Rachel was barren [akara]” – Rachel was the primary of the household. Rabbi Shimon ben Yoḥai taught: Because all the matters are dependent on Rachel, that is why Israel is called by her name: “Rachel weeps for her children” (Jeremiah 31:15). Not only is it by her name, but also by her son’s name: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). And not only by her son’s name, but by the name of her grandson, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).

Midrash Tanchuma Buber, Vayechi 9:1

[(Gen. 49:1:) THEN JACOB CALLED HIS SONS.] This text is related (to Job 12:20): HE DEPRIVES THE TRUSTWORTHY OF SPEECH AND TAKES AWAY THE REASON OF ELDERS. (Tanh., Gen. 12:8; Gen. R. 96, New Version, on Gen. 49:1 (= pp. 1276—1277 in the Theodor-Albeck edition); also Gen. R. 99 (another version):5 (= pp. 1200—1202 in the Theodor-Albeck edition).) This refers to Isaac and Jacob, in that both of them wanted to reveal a mysterion (The Greek word means “secret thing” or “mystery.”) of the Holy One (i.e., his secret). Isaac called for Esau. He wanted to reveal the end to him, but the Holy One concealed it from him, as stated (in Gen. 27:1): HE CALLED FOR HIS ELDER SON, ESAU; < AND HE SAID UNTO HIM: MY SON; AND HE SAID: HERE AM I >…. (Since both patriarchs used the same verb (CALLED) when death was near, the midrash assumes that the purpose for the calling is the same here as in Gen. 49:1. Isaac, however, got no further in his revelation than MY SON.) Jacob also wanted to reveal the end to his sons, (See above, 12:1; Targum Pseudo-Jonathan, Gen. 49:1.) as stated (in Gen. 49:1): < THEN JACOB CALLED HIS SONS AND SAID >: GATHER TOGETHER AND LET ME TELL YOU < WHAT SHALL HAPPEN TO YOU IN THE LATTER DAYS >. To what is the matter comparable? To a slave whom the king trusted with everything that he had. (PR 21:13.) When that slave came to die, he called for his sons in order to make them free and tell them where their manumission document (Gk.: diatheke (“testament”).) was. The king stood over him. When he saw him standing < there >, he discarded the thing which he had wanted to reveal to them. He began saying to them: Will you slaves of the king please honor him in the same way that I have honored him all my life? Similarly (according Gen. 49:1), Jacob called for his sons to inform them when the end would be. Immediately the Holy One was revealed over him. He said to him: You called for your sons but did not call for me. < It is so stated > (in Is. 43:22): BUT YOU HAVE NOT CALLED ME, O JACOB. When he saw the Holy One revealed over him, he immediately began saying to them: Will you please honor the Holy One just as my ancestors have honored him. It is so stated (in Gen. 48:15): THE GOD BEFORE WHOM MY ANCESTORS < ABRAHAM AND ISAAC > WALKED…. They said to him (the Shema' of Deut. 6:4): HEAR, O ISRAEL, THE LORD IS OUR GOD, THE LORD IS ONE. (Deut. R. 2:6; cf. Sifre to Deut. 6:4 (31).) Immediately (according to Gen. 47:31): ISRAEL BOWED DOWN UPON THE HEAD OF THE BED. He began to say in a whisper: Blessed be the name of his glorious kingdom forever and ever. (These words follow the first line of the Shema‘ in the liturgy before “And you shall love….” According to yBer. 5:8 (or 9) (14c) (bar.), the words were used after benedictions instead of Amen in the Temple. See also Pes. 56a, where R. Judah maintains that the words used to be omitted.) The Holy One said to him (in Prov. 35:2): IT IS THE GLORY OF GOD TO CONCEAL A MATTER.

Midrash Tanchuma, Vayechi 8:2

This may be compared to a slave to whom a king entrusted all his possessions. When the slave was about to die, he summoned his sons to tell them where the will and writ of manumission were to be found so that they could become free men. The king discovered this and remained at his bedside. When he saw the king, he set aside the thing he wished to reveal to them, and admonished them instead, saying: “You are the king’s slaves, honor him as I have all my life.” Similarly when Jacob summoned his sons to reveal to them what would transpire in the Messianic age, the Holy One, blessed be He, appeared before him and said: You have summoned your sons, but you did not summon Me. And thus Isaiah said: Yet thou hast not called me, O Jacob; neither hast thou wearied thyself about Me, O Israel (Isa. 43:22). When Jacob saw Him, he began to tell his sons: I implore you to honor the Holy One, blessed be He, just as my ancestors honored Him, as is said: The God before whom my fathers Abraham and Isaac did walk (Gen. 48:50). They replied: We know what is in thy heart, and they declared together: Hear, O Israel, the Lord our God, the Lord is One (Deut. 6:4). Upon hearing this, Israel bowed down upon the bed’s head (Gen. 47:31), and began to say in a whisper: Blessed be the name of His glorious kingdom for ever and ever. The Holy One, blessed be He, said: It is the glory of God to conceal a thing; but the glory of kings is to search out the matter (Prov. 25:2). Apparently you do not possess this attribute, For he that goeth about as a talebearer revealeth secrets; but he that is of a faithful spirit concealeth a matter (Prov. 11:13).

Pirkei DeRabbi Eliezer 39:13

Rabbi Eliezer said: In the hour of the death of Jacob he called to his son Joseph, and said to him: O my son! Swear to me by the covenant of circumcision that thou wilt take me up to the burial-place of my fathers in the land of Canaan to the Cave of Machpelah. The ancients used to swear by the covenant of circumcision prior to the giving of the Torah, as it is said, "Put, I pray thee, thy hand under my thigh" (Gen. 47:29), and "he sware unto him" (Gen. 47:31). He kept (the oath) and did (accordingly), as it is said, "And he said, Swear unto me" (ibid.). And all the mighty men of the kingdom went up with him to bury him, and to show loving-kindness to Jacob his father, as it is said, "And Joseph went up to bury his father" (Gen. 50:7). The camp of Israel numbered 5040 (people). All the (people of the) land were bringing food on account of the famine to the camp of Joseph. The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant, I also will give you your reward, and also unto your children in this world. When the Egyptians died in the Reed Sea they did not die in the water, but they were deemed worthy to be buried in the earth. The Holy One, blessed be He, said to them: Ye have submitted yourselves to the divine punishment; I also will give you a place of burial, as it is said, "Thou stretchedst forth thy right hand, the earth swallowed them" (Ex. 15:12).

Sefer HaYashar (midrash), Book of Genesis, Vayigash

he came nigh unto Joseph and he forced the door open and he came with his brethren before ‎Joseph. And Judah said unto Joseph: Oh my lord, let thy servant, I pray thee, speak a word in ‎my lord's ear and let not thine anger burn against thy servant: And Joseph said unto him: ‎Speak! And Judah spoke unto Joseph while his brethren stood before them. And Judah said ‎unto Joseph: Be hold when we first came unto my lord to purchase food, thou hast taken us ‎for spies against this land, and we have brought our brother Benjamin into thy presence. And ‎why dost thou further carry on thy mockery with us? And now I pray, may the king hearken ‎unto my words and release our brother that he go home with us to our father lest thou perish ‎this day, and all the inhabitants of Egypt. Knowest thou not what my two brothers, Simeon and ‎Levi, have done unto the city of Shechem and unto the seven cities of the Amorites on ‎account of our sister Dinah and what will they not do on account of their brother Benjamin And ‎I with my strength, greater and more powerful than both of them, will come over thee and all ‎thy land this very day if thou do not willingly release our brother. Hast thou not heard what our ‎God who hath chosen us has done unto Pharaoh on account of our mother Sarah, whom he ‎had taken away from our father? How the Lord hath smitten him and all his household with ‎terrible plagues that even to this day all the Egyptians speak to one another of that great ‎wonder. And even so will our God do unto thee on account of Benjamin whom thou takest ‎from our father this day on account of the evils which thou art bringing over us in thy land this ‎day. For our God will remember his covenant with Abraham our father and he will bring evil ‎upon thee because thou hast grieved the soul of our father this day. And do thou listen, I pray ‎thee, unto my words which I have spoken unto thee this day, and send away our brother that ‎he may go lest thou and all the people of thy lord will die by my sword, for all of you cannot ‎prevail against me.‎ And Joseph answered unto Judah saying: Why dost thou open thy mouth so wide concerning ‎these words, exalting thyself over us, saying that there is great strength within 7 As Pharaoh ‎liveth, if I order my powerful men to fight against you, verily thou and thy brothers here would ‎soon find themselves in the mud. And Judah said unto Joseph: It were better for thee and thy ‎men to fear me. As the Lord liveth, if I once draw my sword I will not return it unto its scabbard ‎until I have slain all Egypt this day, and I will begin with thee and finish up with Pharaoh thy ‎lord. And Joseph answered and said unto him: Verily, not thou alone hast all the strength. I ‎myself am more powerful than thou art, and if thou drawest thy sword I will place it upon ‎thine neck and upon the neck of all those thy brothers. And Judah said unto him: Verily, if I ‎open my mouth against thee this day, I can swallow thee up, and thou wilt be forgotten from ‎the earth and be lost from thy kingdom. And Joseph answered: Verily, if thou openest thy ‎mouth I have power and strength to close it with a big rock until thou canst not utter a word. ‎Behold how many stones there are before us, and can I not take one of them and put it into ‎thy mouth and break thy jaws? And Judah said: God be a witness between us, that I have not ‎sought to war with thee from the beginning even until now, only to give us our brother to go ‎away from thee. And Joseph answered and said: As Pharaoh liveth, if all the kings of Canaan ‎were to come with you, you could not altogether take him from my hands. And now go ye ‎your ways unto your father and your brother shall be a slave unto me for robbing the house of ‎the king. And Judah said: What is it unto thee, oh king, or to thy fame? Verily the king sendeth ‎out of his house in presents or in losses abundance of silver and of gold in all the land, and ‎thou continuest to speak of thy cup which thou sayest he hath stolen from thee, while thou ‎hast placed it into the bag of our brother. Far be it from our brother Benjamin, and from the ‎seed of Abraham, to do such a thing or any other person be he king or prince or an ordinary ‎man. And now refrain thou from saying such a thing, lest thy words be heard in the land and ‎people will say: On account of a little silver the king of Egypt had quarrels and fights with these ‎men, and he hath taken away from them their brother for a slave. And Joseph answered unto ‎them: Take then this cup and go your way from me and leave your brother to be a slave, for it ‎is the judgment of a thief to be a slave. And Judah said unto him: And art thou not ashamed at ‎thy words, that we should leave with thee our brother for this cup? Surely, if thou wouldst ‎give unto us a thousand times as much as thy cup we should not leave our brother even for all ‎the silver of all mankind; verily, we should first die for his sake.‎ And Joseph answered and said: And wherefore have you forsaken your brother and you have ‎sold him for twenty pieces of silver even unto this day, and why don’t you do likewise to this ‎your brother? And Judah said: The Lord did witness between me and thee that we have not ‎desired this fight, and now give us our brother that we go away from thee without trouble. ‎And Joseph answered and said: If all the kings of the land were to gather together, they could ‎not deliver your brother from my hand. And Judah said: What shall we say unto our father ‎when he seeth us and behold our brother is not with us, and his soul will grieve over him? And ‎Joseph answered and said: This is what you have to tell unto your father: The rope has ‎followed the bucket. And Judah said: And art thou a king who speaketh such things and give us ‎the wrong judgment? Woe unto the king that is thy like. And Joseph answered and said: There ‎is no wrong judgment in the words I have spoken concerning your brother Joseph, for verily, ‎you all have sold him unto the Midianites for twenty pieces of silver, and you have denied it to ‎your father saying an evil beast hath devoured him, Joseph hath been torn into pieces. And ‎Judah said: Behold the fire of Shechem is burning within my heart. I will burn all thy land with ‎fire. And Joseph answered: Verily, Tamar, thy sister-in-law who killed thy sons, she hath put ‎out the fire of Shechem. And Judah said: If I pluck out one hair from my body, all Egypt will be ‎killed with my blood. And Joseph answered unto him: Verily, such is your manner of doing, the ‎same that you did unto your brother when you sold him, and you dipped his coat into blood ‎and you brought it unto your father, that he should think an evil beast has devoured him, and ‎this is his blood.‎ And when Judah heard these words he was terribly angry and his wrath burned within him. ‎And there was lying before him a stone whose weight was four hundred shekels, and while ‎Judah’s anger was burning he seized the stone with one of his hands and threw it heavenward ‎and he caught it up with his left hand. And after this he placed it under his feet and he sat ‎down upon it with his might and the stone was crumbled to dust by Judah’s strength. And ‎when Joseph saw the action of Judah he was greatly afraid, and Joseph commanded his son ‎Manasseh, and he did unto another stone what Judah had done before. And Judah said unto ‎his brothers let not the man among you think this man is an Egyptian, for being able to do such ‎a thing he must be of the family of our father. And Joseph said: Not upon you alone was ‎strength bestowed, for we also are powerful men, and why will you exalt yourself over all of ‎us? And Judah said unto Joseph: I pray thee release our brother and do not invite ruin upon ‎thy country this day. And Joseph answered unto them saying: Go ye and tell your father that ‎an evil beast hath devoured Benjamin as you have said concerning your brother Joseph. And ‎Judah conferred with Naphtali saying unto him: Go now hastily and bring me the number of all ‎the streets that are in Egypt. And Simeon said unto him: Let not this concern thee, for behold I ‎will ascend the mountain and take one of its large stones and cast it on all the people of Egypt ‎and kill all those that are in it. And Joseph heard all that his brothers had spoken in his ‎presence, for they knew not that Joseph understood them for they thought he understood ‎not the Hebrew tongue. And Joseph, hearing the words of his brethren was in great fear lest ‎they might really destroy all Egypt, and he commanded unto his son Manasseh, saying? Go ‎thou hastily and assemble all the inhabitants of Egypt and all the mighty men, and let them at ‎once appear before me on horses and on foot, with all musical instruments in their hands. And ‎Manasseh went and did so. And Naphtali had gone according to Judah’s order. And Naphtali ‎was nimble footed like a swift stag, so that he could walk upon the ears of corn and they would ‎not bend under him. And he went swiftly and he numbered the streets of Egypt and behold ‎they were twelve, and he returned hastily and told it unto Judah. And Judah said unto his ‎brothers: Put on quickly every one of you his sword and we will come over Egypt and smite ‎them all that there be not left a remnant. And behold, I will destroy with my own strength ‎three of these streets and you destroy each one. While Judah was saying these words behold ‎the inhabitants of Egypt with all their mighty men came against them all with musical ‎instruments and amid loud shouting. And their number was five hundred horsemen and ten ‎thousand footmen and four hundred men that fought only with their hands and strength ‎without swords and spears.‎ And all these powerful men came with great storming and shouting, and they encircled the ‎sons of Jacob and they terrified them, and the earth trembled at that fearful noise. And the ‎sons of Jacob saw these hosts and they were greatly afraid of their lives. And Joseph did that ‎to terrify the sons of Jacob and to pacify them. And when Judah saw that his brothers were ‎afraid he said unto them: What causeth you such fear as long as the mercy of God is upon us. ‎And Judah saw all the people of Egypt around him to terrify them, but Joseph commanded ‎them saying: Touch no one of these men. And Judah drew his sword quickly and screamed a ‎loud and bitter scream. And he smote with his sword, and he jumped all over the ground, ‎continuing to scream at all the people. And the Lord impressed all the mighty men and all the ‎people with great fear of Judah and his brethren, and they all fled at the noise of Judah’s ‎screaming, and terror came over them and they fell one from the other, and great many of ‎them died as they fell. And all of them fled from before Judah and his brethren. And Judah ‎and his brethren pursued them into the house of Pharaoh and they escaped. And Judah ‎returned once more before Joseph and he roared at him like a lion, and he uttered a terrible ‎shout against him, and the shouting was heard at a great distance, even among the inhabitants ‎of Succoth, and all Egypt trembled from the noise of that shouting, and also the walls of Egypt ‎fell from the trembling of the earth. And Pharaoh fell from his throne to the ground and also ‎the pregnant women of Egypt and Goshen miscarried on hearing the noise and trembling, for ‎they were greatly terrified. And Pharaoh sent his servants, saying: What is it that is going on in ‎Egypt to-day? And they came and they informed Pharaoh of what hath happened, and he ‎wondered greatly, and he was exceedingly afraid. And his fright grew upon him, and he sent ‎word unto Joseph, saying: Thou hast brought over me the Hebrews to destroy all the land of ‎Egypt. What dost thou care for that thief whom thou hast taken for thy slave? Let him depart ‎with his brothers lest we perish through the evil they will bring over us, and I, and you, and all ‎Egypt. And if thou art not willing to do this thing and thou de lightest in those Hebrews, then ‎remove from thee all the precious things I gave unto thee and go along with them, for surely ‎they will smite all my people and destroy my whole country, for behold even in Goshen all the ‎women have miscarried for fear of their shouting. See they have done these things simply by ‎their screaming and yelling and what more can they do if they fight with their swords? Surely ‎they will destroy the whole land. And now choose thou between me and the Hebrews, and ‎between my land and the land of the Hebrews.‎ And when they came and spoke unto Joseph all the words of Pharaoh concerning him, he was ‎greatly afraid of the words of Pharaoh. And Judah and his brethren were still standing before ‎Joseph raging terribly, and all the sons of Jacob were screaming at Joseph even like the roaring ‎of the waves of the sea. And Joseph was in great fear of Pharaoh and of his brothers, and he ‎sought an opportunity to make himself known, before they destroyed all the land of Egypt. ‎And Joseph ordered Manasseh, his son, and he went and came near unto Judah, and he ‎placed his hand upon Judah’s shoulder, and Judah’s rage subsided. And Judah said once more ‎unto his brothers: Let no man among you say this is the work of an Egyptian lad, for verily that ‎is like the action of one of my father's house. And when Joseph saw that Judah’s anger was ‎silenced, he approached and spoke unto Judah in gentle words. And Joseph said unto Judah ‎Verily you have spoken the truth, and you have proven your words concerning your great ‎strength, and the Lord who hath pleasure in you may increase your peace. But tell me the ‎truth, why thou art the only one among thy brothers to rage against me, while not one among ‎the others speaketh one word? And Judah answered: Thou must know that I have pledged ‎myself for this boy, saying unto my father: If I bring him not and set him before thee then let ‎me bear the blame through all my days. And therefore have I been the foremost among my ‎brothers after I saw that thou wouldst not suffer him to go with us. And now let me find grace ‎in thine eyes and send our brother to go with us. Behold I will remain in his stead to serve thee ‎in anything thou desirest. And wherever thou shalt send me I will go to serve thee with all my ‎might. If there: be a mighty king who hath rebelled against thee, send me and thou wilt see ‎what I will do unto him and unto his land. And even if he have hosts of horsemen and on foot, ‎and an exceedingly powerful army, I will smite them all, and bring their king's head before ‎thee. Dost thou not know, and hast thou not heard of it, that our father Abraham with his ‎servant Eliezer smote all the kings of Elam and all their hosts in one night that there was not ‎left of them a remnant? And from that day on the strength of our father was given unto us ‎and our seed as an inheritance forever.‎ And Joseph answered and said: Thou art speaking the truth and there is no false hood in thy ‎mouth, for it hath been told unto us that the Hebrews are possessed of great strength, and ‎that the Lord their God hath great pleasure in them, and that no one can stand against them. ‎And on this I will agree to release your brother, if thou wilt agree to bring into my presence his ‎brother the son of his mother of whom ye have said he went away from you into Egypt. And if ‎you bring unto me his brother, I will take him as a substitute for not one among you has ‎pledged himself for him unto your father. And when he shall be brought before me I will send ‎away with you thy brother for whom thou art pledged. And when Joseph spoke these words ‎Judah’s wrath was kindled against him, and his eyes filled with blood for anger, and he said ‎unto his brothers: Behold this man seeketh this day his own destruction and the destruction of ‎all Egypt. And Simeon answered unto Joseph saying: And did we not tell unto thee at the ‎outset that we know not the place whither he went, nor do we know whether he be dead or ‎alive, and wherefore does my lord demand of us such a thing? And when Joseph looked at ‎Judah’s countenance he saw that his wrath began once more to kindle within him. And Joseph ‎said unto his brothers: Verily you have said that your brother was dead or lost, now therefore, ‎if I should call him and he should appear in our presence would you give him unto me as a ‎ransom for his brother? And Joseph called out with a loud voice: Joseph 1 oh, Joseph! come ‎this day into my presence and appear before thy brethren and sit before them, and when ‎Joseph had spoken these words his brothers looked around themselves each one in a ‎different direction to see whither Joseph was to come before them. And when Joseph saw ‎their actions he said unto them: Why do ye look around here and there, I am your brother ‎Joseph whom you have sold into Egypt? Now, therefore, be not grieved nor angry with ‎yourselves that ye sold me hither; for God did send me before you to pre serve life. And his ‎brothers were greatly afraid of him on hearing his words, and Judah especially was exceedingly ‎terrified. And Benjamin, who was in a chamber when he heard the words of Joseph, he ran at ‎Joseph and embraced him, and he fell upon his neck and they wept. And when the brothers of ‎Joseph saw that Benjamin hath fallen upon the neck of his brother and wept with him, they ‎also fell upon Joseph and they embraced him and they wept a great weeping with Joseph. And ‎the fame thereof was heard in Pharaoh's house, saying: Those men are Joseph’s brothers, and ‎it pleased Pharaoh greatly, for he was afraid of them, lest they turn Egypt into ruin. And ‎Pharaoh sent his servant unto Joseph, to wish him joy on account of his brothers. And all the ‎princes of the army and of the hosts that were in Egypt, came to rejoice with Joseph, and all ‎Egypt rejoiced exceedingly about the brothers of Joseph. And Pharaoh sent his servant unto ‎Joseph saying: Tell unto thy brothers and bring down all that they have and let them come ‎unto me and I will allow them to dwell in the best part of Egypt. And they did so.‎ ‎ - And Joseph commanded his steward to bring unto his brothers offerings and gifts and ‎garments. And he brought unto them many regal garments and great many gifts. And Joseph ‎divided it amongst them. And to each of them Joseph gave changes of golden and silver ‎raiments and three hundred pieces of silver. And Joseph commanded them to put on those ‎garments. And he brought them before Pharaoh, and when Pharaoh saw all the brothers of ‎Joseph, all of them powerful men and of comely appearance, he rejoiced exceedingly. And ‎after this they went away from the presence of Pharaoh to go into the land of Canaan, unto ‎their father, and Benjamin their brother with them. And Joseph took eleven chariots of ‎Pharaoh and gave unto them. And Joseph gave unto them likewise his own chariot in which he ‎rode on the day he was made king of Egypt, to bring their father in it unto Egypt. And Joseph ‎sent garments to all the children of his brothers and a hundred pieces of silver to every one of ‎them, and he sent also garments for the wives of his brothers from the garments of the king's ‎wives according to their numbers, and various perfumeries he sent likewise unto them. And ‎he gave to every one of his brothers ten men to go with them into the land of Canaan to ‎attend upon them and their children and all belonging to them in coming into Egypt. And ‎Joseph sent by the hand of his brother Benjamin, ten garments for his ten sons, an additional ‎gift above the gifts sent to the other children of Jacob's sons. And he sent to each of them fifty ‎pieces of silver and ten of Pharaoh’s chariots. And to his father he sent ten asses laden with ‎the good things of Egypt and ten she asses laden with corn and bread and meat for his father, ‎and all those that were with him, for provision on the road. And unto his sister Dinah he sent ‎garments of silver and of gold and frankincense and myrrh and aloes, and all sorts of toilet ‎articles in abundance. And he sent likewise such things to the wives of Benjamin from ‎Pharaoh’s wives. And he gave unto all his brothers and also to their wives, from all sorts of ‎onyx stones and bdellium, rubies and emeralds, and from all luxuries worn by the nobility of ‎the Egyptians. There was nothing left, of all precious things that Joseph did not send unto his ‎father's house. And he sent away his brothers and they went, and his brother Benjamin he ‎sent with them, to go into the land of Canaan. And Joseph went out, to accompany them on ‎the road on to the boundaries of Egypt, and he instructed them concerning his father and his ‎household and their coming down into Egypt. And he said unto them: See that you fall not out ‎by the way, for this thing was from the Lord in order to save the multitude of people from the ‎famine, for five years yet will the famine be in the earth. And he commanded them saying: ‎When you come into the land of Canaan do not bring that matter suddenly upon my father, ‎but act prudently.‎ And when Joseph had finished giving them his orders, he turned: and went back into Egypt, ‎and the sons of Jacob went to the land of Canaan, in joy and happiness to their father. And ‎when they came to the boundaries of the land, they said to one another: What shall we do in ‎bringing this matter before our father? For if we impart it to him suddenly, and tell him all ‎about it, he will be greatly astounded at our words and he will refuse to listen to us. And when ‎they went on until they approached their houses they met Serach coming towards them, and ‎the damsel was exceedingly beautiful and wise, and a skilled player on the harp; and they ‎called her and she came unto them and she kissed them. And they took her and gave her a ‎harp saying unto her: Go, we pray thee, before our father and sit down before him and strike ‎this harp and speak unto him according to these words. And they instructed her concerning ‎what she had to say, and she hastened unto Jacob and she sat down before him. And she sang ‎and she played beautifully upon the harp, and she sang in the sweetness of her voice: Joseph ‎my uncle is alive and he reigneth over all the land of Egypt; he is not dead. And she often ‎repeated these words. And Jacob heard her words and it pleased him greatly, and when he ‎heard her sing it twice and three times, the heart of Jacob was possessed by joy, through the ‎sweet ness of her voice, and the spirit of God came over him, and he knew that all her words ‎were true. And Jacob blessed Serach for singing these words before him, and he said: My ‎daughter, may death never prevail against thee forever, for thou hast revived my spirit, only ‎repeat thou this song once more before me, for thou hast caused me gladness with thy words. ‎And she sang once more the same words and Jacob listened, and he was pleased and he ‎rejoiced, and the spirit of God came over him. And while he was yet speaking with her, his ‎sons came before him with horses and chariots and royal garments and servants running ‎before them. And Jacob arose and went to meet them, and he saw his sons dressed in royal ‎garments and all the good things that Joseph sent unto them. And they said unto him: Be thou ‎informed that our brother Joseph liveth, and that he ruleth over the whole land of Egypt, and ‎it is he who hath spoken unto us all we have told unto thee. And Jacob heard all the words of ‎his sons and his heart fainted, for he believed them not, until he saw all that Joseph had given ‎unto them and all that Joseph had sent along with them, and all the signs he had spoken of ‎unto them. And they unpacked all the things before him, and they displayed all that Joseph ‎had sent, and they gave to every one of them what Joseph had sent him. And Jaco-b knew ‎that they have spoken the truth, and Jacob was greatly rejoiced on account of his son. And he ‎said: It is enough, Joseph, my son, is yet alive. I will go and see him before I die. And his sons ‎told unto him all that had befallen them, and Jacob said: I will go down into Egypt, to see my ‎son and my children. | And Jacob rose up and he put on the garments which Joseph had sent ‎unto him, and he put a turban upon his head which Joseph had sent him after having washed ‎and shaved himself. And all the men of the house of Jacob and their wives dressed ‎themselves with the things that Joseph had sent them. And they rejoiced greatly on account ‎of Joseph that he was still alive and that he was the ruler over Egypt. And all the inhabitants of ‎Canaan heard the news, and they came and rejoiced with Jacob on account of Joseph that he ‎was still alive. And Jacob prepared for them a feast of three days, and all the kings of Canaan, ‎and all the great men of the land ate and drank and made merry in Jacob’s house.‎ And after this Jacob said: I will go down to see my son in Egypt, and then I will return unto the ‎land of Canaan which the Lord hath promised unto Abraham. For I cannot leave my native ‎land. And behold the Lord spoke unto Jacob: Go down into Egypt and dwell there with all thy ‎household. Fear thou not to go down into Egypt, for I will make thee there to a great nation. ‎And Jacob said in his heart: I will go and see my son, whether the fear of his God is still in his ‎heart amongst all the inhabitants of Egypt. And the Lord said unto Jacob: Fear thou not ‎concerning Joseph, for he still continues in his piety to serve me as it will be pleasant in thine ‎eyes. And Jacob rejoiced exceedingly on account of his son. At that time Jacob commanded his ‎sons and his household to go into Egypt, according to the word of the Lord unto him. And ‎Jacob rose up with his sons and all his household, and they went forth from the land of ‎Canaan, from Beersheba, with joy and a cheerful heart they went into the land of Egypt. And ‎when they came near entering the land of Egypt, Jacob sent Judah before him unto Joseph to ‎direct his face towards his location in Egypt. And Judah did according to the words of his father, ‎and he hastened and ran and he came unto Joseph, and they prepared a place in the land of ‎Goshen, for Jacob and all his household, and Judah returned unto his father on the road. And ‎Joseph made ready his chariot and he called all his mighty men and his servants and all the ‎princes of Egypt to go and receive Jacob his father. And Joseph had it proclaimed in Egypt, ‎saying: Whosoever faileth to go and meet Jacob shall be put to death. And in the morning, ‎Joseph went forth with all Egypt, a great and mighty host, all of them dressed in white and ‎purple garments, and with ornaments of gold and silver and their instruments of war with ‎them. And all of them went forth to meet Jacob with all sorts of musical instruments, the ‎drums and fifes, and they scattered myrrh and aloes all along the road. And all of them ‎marched on in that manner, and the earth shook at their voices.‎ And the women of Egypt went up on the roofs and upon the walls to meet Jacob, and they ‎likewise played with drums and with lutes, and thus Joseph and all his people went forth to ‎meet Jacob. And Joseph had upon his head Pharaoh’s royal crown, for Pharaoh had sent it ‎unto him to wear it on the occasion of meeting his father. And when Joseph came near unto ‎his father, within fifty cubits, he stepped down from his chariot and walked towards his father. ‎And all the princes and prominent men of Egypt, when they saw that Joseph went on foot ‎towards his father, they too, dismounted and walked on foot to meet Jacob. And when Jacob ‎and his sons approached Joseph’s camp, and when Jacob beheld the multitude that came to ‎meet him with Joseph his son, it was pleasing in his eyes, and Jacob wondered greatly at the ‎sight. And Jacob said unto Judah: Who is the man whom I see in the Egyptian camp adorned in ‎royal garments with a very red robe around him, and a regal crown upon his head, who hath ‎now stepped down from his chariot to the ground, and who is coming to meet us. Judah ‎answered unto Jacob saying: He is thy son Joseph, the king. And Jacob rejoiced on seeing the ‎glory of his son. And Joseph approached his father and he bowed down before his father, and ‎all the people of his camp with him bowed down before Jacob to the ground. And behold ‎Jacob ran hastily towards his son Joseph, and he fell upon his neck and he kissed him and they ‎wept. And Joseph also embraced his father and he kissed him and they wept. And all the ‎people of Egypt wept with them. And Jacob said unto Joseph: I will gladly die presently after I ‎have seen thy face that thou art still alive and so honored. And all the sons of Jacob and their ‎wives and children and servants and all the house hold of Jacob wept with Joseph, and they ‎kissed him, and they wept with him exceedingly. And after this, Joseph and all his people ‎returned unto Egypt to their places. And Jacob with his sons and his household came with ‎Joseph unto Egypt, and Joseph placed them in the best part of Egypt, in the land of Goshen. ‎And Joseph said unto his father and his brothers: I will go up and inform Pharaoh that my ‎brothers’ and my father's house, and all belonging unto them, and behold they are in the land ‎of Goshen. And Joseph did accordingly, and he took from among his brothers Reuben, and ‎Issachar, and Zebulun, and Benjamin, his brothers, and he presented them before Pharaoh. ‎And Joseph spoke unto Pharaoh saying: My brothers’ and my father's house and all belonging ‎unto them as also their sheep and cattle have come unto me from the land of Canaan to ‎sojourn in Egypt, for the famine was heavy upon them. And Pharaoh said unto Joseph: The ‎best of the land make thy father and brothers to dwell. Do not withhold from them all that is ‎good, and cause them to eat the fat of the land.‎ And Joseph answered saying: Behold I have placed them in the land of Goshen for they are ‎keepers of sheep and therefore let them dwell in Goshen to feed their sheep away from the ‎face of the Egyptians. And Pharaoh said unto Joseph: All that thy brothers will say unto thee, ‎do thou with them. And the sons of Jacob bowed down before Pharaoh and they went away ‎from him in peace. And After this Joseph brought his father into the presence of Pharaoh, and ‎Jacob came, and he bowed down before Pharaoh, and blessed Pharaoh. And then he left. And ‎Jacob with his sons and all his household dwelt in the land of Goshen. And Joseph gave unto ‎Jacob the land of Goshen. And Joseph gave unto Jacob and his household the best things of ‎the land, and they dwelt securely in the land of Goshen, and Jacob and his sons ate at Joseph’s ‎table all the time, except when they ate in their own houses. And all the Egyptians were eating ‎and drinking in the house of Joseph, through all the days of the famine, for they had sold all ‎belonging to them on account of the famine. And Joseph bought all the land of Egypt for ‎Pharaoh, and Joseph supported them with food through all the days of the famine, and ‎Joseph collected all the silver and the gold and the onyx stones and costly garments, all of ‎which they brought unto Joseph from all the parts of the earth when they had no money. And ‎Joseph took all the silver and gold that came into his hands, about seventy-two talents, as also ‎onyx stones and bdellium in great abundance, and Joseph divided it into four parts and he ‎concealed one part in the wilderness by the red sea, and one part by the river Euphrates; and ‎the other two parts he concealed in the wilderness which was opposite to the wilderness of ‎Persia and Media. And Joseph took the gold and silver that still was left and he gave thereof to ‎all his brothers and unto his father's household and their wives, and the remainder he brought ‎into the house of Pharaoh, about twenty talents of gold and silver. And Pharaoh placed it into ‎his treasure.‎ And the days of the famine were over in all the land, and after this they sowed and reaped all ‎over the earth, and they found their yield year after year. They lacked nothing. And Joseph ‎dwelt in Egypt securely, and the whole land was under his counsel, and his father and all his ‎brothers dwelt in the land of Goshen and they obtained possessions in it. And Jacob became ‎very aged and advanced in days and the two sons of Joseph, Ephraim and Manasseh, dwelt ‎continually in Jacob’s house with the children of the sons of Jacob their brothers, to learn the ‎ways of the Lord and his laws. And Jacob dwelt with his sons in the land of Egypt in the land of ‎Goshen and they gained possessions therein and they were fruitful and they multiplied ‎exceedingly. ‎

Sifrei Devarim 31:6

And thus is it written (Ibid. 35:22) "And it was, when Israel dwelt in that land, that Reuven went and lay with Bilhah, his father's concubine, and Israel heard." When Jacob heard this, he shuddered and said: Can it be that there is "base matter" in my sons! — until he was told by the L-rd that Reuven had repented, as it is written (Ibid.) "And the sons of Jacob were twelve" (including Reuven.) We are hereby taught that Reuven afflicted himself all of his days because of that act, until Moses accepted his penitence, viz. (Devarim 33:6) "Reuven shall live (in this world) and he shall not die" (in the world to come).

Sifrei Devarim 31:7

And thus do we find that before Jacob's passing from the world he called his sons and rebuked them individually and then called all of them as one and said to them: Can it be that there is some reservation in your hearts about Him who spoke and brought the world into being? They answered "Hear, O Israel" (Jacob) — Just as there is no reservation in your heart, so there is none in ours, but (Devarim 6:4) "The L-rd our G-d, the L-rd is One!" — at which he said "Blessed is the Name of the glory of His Kingdom for ever and ever!" And this is the intent of (Bereshith 47:31) "And Israel bowed at the head of the bed." Is this to be taken literally? (Obviously not. The intent is:) He expressed thanks and praise (to the L-rd) that "base matter" had not issued from him (thus, "his bed"). Others say: Reuven repented. The Holy One Blessed be He said to Jacob: This is what you desired all of your days — that your sons "awake and retire" with the recitation of the Shema. This is the intent of (Devarim 6:4) "Hear, O Israel" (Jacob). Variantly: "Hear, O Israel": From here it was ruled that if one recited the Shema but did not make it audible to his ear, he did not fulfill his obligation.

Mishnah

Rabbi Meir permits lying in a dargash when one vows a bed is forbidden, while the Rabbis consider a dargash to be included in the category of a bed. If one vows a dargash is forbidden, they can lie in a bed. If one vows a city is forbidden, they can enter the Shabbat boundary but not the outskirts. If one vows a house is forbidden, they cannot enter from the doorstop and inward.

Mishnah Nedarim 7:5

For one who vows that a bed is forbidden to him, it is permitted to lie in a dargash, which is not commonly called a bed; this is the statement of Rabbi Meir. And the Rabbis say: A dargash is included in the category of a bed. Everyone agrees that for one who vows that a dargash is forbidden to him, it is permitted to lie in a bed. For one who vows that the city is forbidden to him, it is permitted to enter the Shabbat boundary of that city, the two-thousand-cubit area surrounding the city, and it is prohibited to enter its outskirts, the seventy-cubit area adjacent to the city. However, for one who vows that a house is forbidden to him, it is prohibited to enter only from the doorstop and inward.

Musar

Jacob's "crown" of a good name surpasses others, with Joseph wearing the crown of Torah and Levi and Yehudah the crowns of Priesthood and Royalty respectively. The sanctuary symbolizes Royalty and the Celestial Regions, with Moses holding the staff of G–d representing a higher level. Jacob's bowing at the head of the bed alludes to phylacteries, and sanctity in the higher regions helps establish sanctity in the lower regions. Jacob's righteousness led to sanctity, with G–d helping those who seek sanctification through righteousness.

Shenei Luchot HaBerit, Torah Shebikhtav, Sefer Vayikra, Torah Ohr, Kedoshim 12

The deeper meaning of the word is that it is an instrument ready and willing to be fashioned by G–d. Acceptance of Divine input from the Celestial Regions results in a spiritual awakening in our regions. Our sages who stated that the sacrificial service is something needed in the Celestial Regions meant that the concept of Israel in the Celestial Regions depends on this input from us through our sacrifices for the furtherance of its own perfection. This is the meaning of Psalms 20,3: ישלח עזרך מקדש "May He send you help from the Sanctuary." It is a reference to sanctity in the "higher" regions helping to establish sanctity in our "lower" regions. The meaning of the word מקודש is also that "for the sake of the sanctity which will emanate from our regions G–d sends His help from above." Jacob merited this level of sanctity because he, as the first of the patriarchs, succeeded to sire children all of whom were loyal to G–d and His teachings. As a result he qualified for the name corresponding to all that the name ישראל in the Celestial Regions in connection with מעשה בראשית stands for. This is the mystical dimension of Genesis 47,31: וישתחו ישראל על ראש המטה, "Israel bowed at the head of the bed." This is also the mystical dimension of Midrash Tanchuma Kedoshim 1 אתם מתקדשים בי ואני מתקדש בכם, "You will become sanctified through Me, and I will become sanctified through you." Whichever way you look at this, it all expresses צדקה, "righteousness," as it shows G–d's desire to help those who wish to sanctify themselves.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 25

When the Torah reports Israel as bowing down at the head of the bed, 47,31) ראש המטה), this is a reference to Jacob and his "bed" (children) jointly having completed the בנין, and having thereby acquired a claim to a domain higher than that of בנין itself. If the ultimate that Jacob attained is symbolized by the word Mittah, the ultimate that Moses attained is symbolized by a word composed of the same letters, i.e. Matteh, only the vowels being different. He is described as holding the מטה אלוקים בידו, the staff of G–d in his hand, an allusion to a higher היכל השם. The word is composed of the letters מט,+ the letter "heh". 49 of the 50 gates of בינה were revealed to Moses; the letter ה is an allusion to the first letter ה in the Ineffable Name, a letter representing בינה.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 39

The verse which tells us that Jacob bowed at the head of the bed, is an allusion to the phylacteries of the head; Jacob's extension, Joseph and his brothers, are the allusion to the phylacteries of the hand. When Jacob crossed his hands (48,14) while blessing Joseph's sons, he took a cue from the manner in which we don the phylacteries.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 67

Jacob was the root of all these "crowns." His "crown," that of the "good name," surpasses all the others in value, it is an essential ingredient in making all the other "crowns" truly meaningful. When Jacob was already sick and his son Joseph visited him, Jacob bowed down to his son because he wore the most important "crown" of all, the crown of Torah. (cf. Genesis 47,31 according to Rashi, who stresses Joseph's righteousness under trying circumstances) [Rashi on 48,2, does not specifically refer to a crown of spiritual significance; the impression Rashi gives is that anyone wearing a temporal crown deserves respect. Ed.] Levi wears the crown of the Priesthood, Yehudah that of Royalty. The specific "power" associated with the "crown" of Priesthood is tied to the confines of the Holy Temple. We find that only kings of the Davidic dynasty were allowed to be seated within the confines of the Temple (Yuma 25a). This is due to David being considered a מרכבה carrier of G–d's שכינה. The Temple on earth is, after all, a מרכבה, for its counterpart in Heaven. We have scriptural proof for this in Habakuk 2, 20: וה' בהיכל קדשו, הס מפניו כל הארץ "And G–d resides in His holy Abode; be silent before Him all on the earth!" The sanctuary is the attribute of Royalty as expressed in the name א-ד-נ-י, whose numerical value -65- equals that of the word היכל. It is also the numerical value of the word הס; the sanctuary is perceived as the foundation of the equivalent of earth in the Celestial Regions.

Quoting Commentary

Rabbeinu Bahya explains that Joseph's dream of his family bowing down to him was fulfilled when his brothers bowed before him in Genesis 42:6, and later when Israel bowed down at the head of the bed in Genesis 47:31. The Torah uses the word "אף" to signify that Avraham and Yitzchak had sons who strayed, causing anger, but this word is missing for Yaakov, indicating his children remained righteous. Or HaChaim suggests that G'd's promise to descend to Egypt with Jacob meant sharing in the suffering of the Jewish people, as seen in the presence of the Shekhinah in Egypt. The term "דרגש" in Mishnah Nedarim 7:5:1 refers to a low, small cushion placed in front of a larger bed, according to Maimonides.

German Commentary on Mishnah Nedarim 7:5:1

dem ist das Sofa. דרגש, ed. Lowe דרגיש, syr. ܕܰܪܓܽܘܫܬܳܐ, Sofa, Sänfte, Bahre, vgl. Sanh. II, 3; Mikw. IX, 5; Tos. Nid. IX, 16. In dem Targ. Jon. (דרגשא) und im paläst. Targum (דרגושה) wird das bibl.-hebr. מטה Gen. 47, 31, יצוע Gen. 48, 2, מטה כבודה Ez. 23, 41 (דרגישן) mit דרגש übersetzt. Zur Etymologie dieses Wortes weist Brüll in seinen Jahrbüchern IV, S. 118 auf das, was Spiegel, ZDMG 26, 705 zur Erklärung des Wortes Haudarakhta des Avesta bemerkt: „Es muss von darydraj, griech. δϱαττω herkommen und das Zusammengehaltene, Compacte, vielleicht auch das Umzäunte bedeuten.“ Dieser Stamm draj muss demnach frühzeitig in das Syrische eingedrungen sein. Im Armenischen findet sich gleichfalls dieses Wort als darkht = Garten, Paradies, vgl. Spiegel, ibid. und Hübschmann, ZDMG 46, 235, N. 25. — Über דרגש herrscht schon unter den Amoräern eine Meinungsverschiedenheit. Der eine erklärt es Ned. 56a als „ערסא דגדא, Bett des Glückes“, ein reich ausgestattetes Bett, das dem Hausgenius, der Fortuna geweiht war, aber sonst zum Schlafen nicht verwendet wurde. Der andre beschreibt es als ערסא דצלא, ledernes Bett, das nicht so vornehm wie מטה war und zum Ruhen diente. Als Unterschied zwischen מטה und דרגש wird Ned. 56b angegeben, dass „bei מטה die Gurte um die Bettstangen gespannt waren, während bei דרגש auf der Innenseite Löcher waren, durch die die Gurte gezogen waren“; nach einer andren Erklärung „gingen bei דרגש die Gurte nicht durch die Löcher des Holzes, sondern durch eigens dazu angebrachte Schlingen.“ Vgl. Krengel, das Hausgerät in der Mischna, S. 28—30, ausführlich in Kobak, Jeschurun 1872, S. 34ff. Maimon. erklärt דרגש als ein kleines. niedriges Polster, das man vor das grössere, מטה, stellt, also Stufe, Tritt.

Or HaChaim on Genesis 46:4:2

Perhaps what G'd had in mind when He told Jacob that He would descend with him to Egypt was that whenever he or the Jewish people would experience problems, G'd would share their suffering (compare Psalms 91,15 "I am with him in distress"). אנכי ארד עמך מצרימה, the word מצרימה, may be derived from the word מצר, "a narrow, confined area." G'd hinted that whenever Jacob (the Jewish people) would find themselves hemmed in, He would share their misery. G'd demonstrated this to Moses when He appeared to him out of the burning bush, certainly not a dwelling fit for G'd. G'd's message was that as long as the Jewish people are in distress in Egypt, He Himself would reside in such locations as the lowly thornbush. The שכינה never descended to the part of Egypt which was full of impurity. There are numerous instances (such as in Megillah 29) where the descent of the שכינה to Egypt is understood to mean that G'd shared the exile experience of the Jewish people with them. When Israel (Jacob) is described as prostrating himself at the head of the bed in Genesis 47,31, Tanchuma understands this as Jacob bowing down to the presence of the שכינה. [Evidently the presence of the שכינה was felt in Egypt then. Ed.] Moreover, Bereshit Rabbah 94,9 understands that the שכינה made up the number 70 in the list of descendants coming down to Egypt with Jacob, seeing that you will find only 69 names listed there. All of this proves that the שכינה did descend to Egypt (though not to areas infested with impurity).

Rabbeinu Bahya, Bereshit 37:7:3

ותשתחוין לאלומתי, “and they bowed down to my sheaf.” The sun, moon and stars which bowed down to Joseph in his next dream were Yaakov, Bilhah, and his brothers. The expression וישתחו ישראל על ראש המטה, “Israel bowed down (to Joseph) at the head of the bed,” in Genesis 47,31 is the fulfillment of this part of Joseph’s dream. The brothers are reported as prostrating themselves before Joseph already in Genesis 42,6.

Rabbeinu Bahya, Vayikra 26:42:2

A Midrashic approach (found in Vayikra Rabbah 36,4): when mentioning the memory of Avraham and Yitzchak the Torah adds the word אף to signify that both these patriarchs had also sired and raised an Ishmael and Esau respectively, thus causing G’d to become angry; in connection with Yaaov that word is missing seeing all his children remained true to their father’s teaching, to Torah-values. The Torah has listed the merits of the patriarchs. How do we know that G’d will also invoke the merits of the four matriarchs? These are alluded to by the extra word את before mention of the word בריתי, “My covenant.” The word את describing the matriarchs is not unique in our verse. We find this word as referring to three of the matriarchs when Yaakov tells his sons that these three matriarchs had been buried either by him or his forefather in the cave of Machpelah (compare Genesis 47,31). This is also confirmed by Sifra Bechukotai 8,8.

Rashi on Song of Songs 6:9:3

She is pure to her who begot her. Yaakov saw that his bed [i.e., progeny] was perfect without any disqualification, and he thanked and praised the Omnipresent, as it is stated, “And Yisroel bowed down at the head of the of the bed.” (Bereishis 47:31. He bowed in gratitude that all his children were righteous. )

Talmud

The Gemara questions calling Joseph a fox, suggesting it was meant in a different context, not as an insult to Joseph's character but rather a recognition of his greatness when he reached his peak, as seen in Jacob bowing down to Joseph in Genesis 47:31.

Megillah 16b:6

The Gemara expresses astonishment at the use of this parable: Are you calling Joseph a fox? What, was he inferior to his brothers such that in relation to them you call him a fox? Rather, if such a statement was stated, it was stated as follows, not in connection with this verse, but rather in connection with a different verse. The verse states: “And Israel bowed himself upon the head of the bed” (Genesis 47:31). With regard to this, Rabbi Binyamin bar Yefet said that Rabbi Elazar said: When the fox is in its hour, bow down to it, as Jacob had to bow down before his son Joseph, who had reached greatness.

Targum

Yaakov asked Yosef to swear to him, and after Yosef swore, Yaakov prostrated himself at the head of the bed. The Glory of the Shekina of the Lord was revealed to Yaakov, and he worshipped on the pillow of the bed. In another version, Yaakov praised at the head of the couch.

Onkelos Genesis 47:31

He [Yaakov] said, Swear to me, and he swore to him. Yisrael prostrated himself at the head of the bed.

Targum Jerusalem, Genesis 47:31

And Israel praised upon the head of the couch.

Targum Jonathan on Genesis 47:31

And he said, Swear tome: and he sware to him. And immediately the Glory of the Shekina of the Lord was revealed to him, and Israel worshipped upon the pillow of the bed.

Genesis:48:1

וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֹּ֣אמֶר לְיוֹסֵ֔ף הִנֵּ֥ה אָבִ֖יךָ חֹלֶ֑ה וַיִּקַּ֞ח אֶת־שְׁנֵ֤י בָנָיו֙ עִמּ֔וֹ אֶת־מְנַשֶּׁ֖ה וְאֶת־אֶפְרָֽיִם׃ 1 E Some time afterward, Joseph was told, “Your father is ill.” So he took with him his two sons, Manasseh and Ephraim.
The text discusses different perspectives on Joseph being informed of Jacob's illness, with some suggesting Ephraim was the messenger. Jacob's illness was significant, as sneezing was traditionally seen as a sign of imminent death until Jacob prayed for time. The Sages equate lack of respiration with death, based on the belief that the soul exits through the nostrils. Joseph did not want to be alone with Jacob to avoid questions about his brothers, and Judah takes responsibility for selling Joseph into slavery to avert divine punishment. Jacob ensures Joseph's merit by not promising him rewards. Ibn Ezra explains Deuteronomy 24:6 literally, while Targum mentions Joseph taking his sons to Jacob after hearing of his illness.

Commentary

The text discusses different perspectives on the situation where someone informs Joseph that his father, Jacob, is ill. The subject of the message is not explicitly mentioned, with some suggesting it was Ephraim who was frequently with Jacob and saw his illness first-hand. Jacob's illness was seen as a significant event, as traditionally sneezing was believed to be a sign of imminent death until Jacob prayed for time to prepare his testament. Joseph's sons, Menashe and Ephraim, were brought to Jacob so he could bless them before his death, with the Torah emphasizing their presence and the use of certain words in the text for specific reasons.

Chizkuni, Genesis 48:1:1

ויהי אחר הדברים האלה, “it was after these events, etc;” ever since the universe had been created it had never happened that someone after having sneezed recovered from his illness. He would have died immediately, regardless of where he had been when he sneezed. Yaakov asked G-d to change this, so that he would be able to make his last will and testament before dying. G-d answered his prayer. This is the reason why this paragraph commenced with the words: ‘”It was after these words,“ after G-d had consented to give Yaakov enough time to prepare for his departure from earth. Not only this, but all the kings of the earth became very agitated, when they heard that Yaakov had died only after having made all these arrangements about his forthcoming demise. Ever since that time, not only Jews, but believing people everywhere, pronounce a benediction when they hear someone sneeze. G-d had transformed what used to be a signal of death to continued life, (compare Pirkey de Rabbi Eliezer, (earliest kabbalistic text) chapter 52.

Da'at Zekenim on Genesis 48:1:1

ויאמר ליוסף, “he said to Joseph;” according to our sages, the subject in this verse was Ephrayim, who informed his father of Yaakov’s illness; (Tanchuma section 6 on this portion) Rabbi Moshe adds that there is an oblique hint of this in the text, seeing that the letters in the word ויאמר and the word אפרים when reading the alphabet backwards, starting with the letter ת, are in the relative same position as when read from the right to left, i.e. the letter ו in the word ויאמר is the sixth letter in the alphabet when read from right to left, whereas the letter פ is in the sixth place when the alphabet is read from left to right commencing with the latter ת. (the other letters are identical) What we learn from this is that whereas Joseph was not a frequent visitor in the province of Goshen where his father resided, his sons spent much more of their time with their grandfather, so that they were aware of any changes in the state of his health. The words ויקרא לבנו ליוסף, “he called for his son, for Joseph,” i.e. sent a messenger to ask for his presence, indicated that he did not want to wait for Joseph’s next visit. I have heard from Rabbi Sh’muel of blessed memory that the reason that Joseph did not frequently visit his father was that he was afraid that Yaakov would ask him how he had come to be in Egypt in the first place, in which case he would have had to tell him that his brothers had sold him, etc., as a result of which his father would have cursed the brothers. This in turn would have spelled the destruction of the civilised world, seeing that when he had cursed Rachel quite unintentionally, Rachel died prematurely as a result, although the teraphim of Lavan had never even been found. We cannot even imagine what the result of Yaakov cursing ten of his twelve sons would have meant.

Ibn Ezra on Genesis 48:1:1

THAT ONE SAID TO JOSEPH. Someone said to Joseph. (The subject of va-yomer (and he said) is omitted.) Whom she bore to Levi in Egypt (Num. 26:59) is similar. (Scripture similarly omits the subject. The translation of Num. 26:59 is a literal one.)

Or HaChaim on Genesis 48:1:1

48.1. שני בניו עמו, את מנשה ואת אפרים, together with his two sons Menashe and Ephrayim. Why did the Torah have to give us the names of Joseph's two sons when we already know their names as well as the fact that he had only two sons? Alternatively, the Torah could have simply written: "Menashe and Ephrayim," and I would have known that these names referred to his two sons? Besides, why did the Torah have to insert the word עמו, with him, in the middle of the verse? Why did the Torah have to use the word את twice in this verse?

Or HaChaim on Genesis 48:1:2

Perhaps the Torah describes Joseph's desire that each of his children be the recipients of separate blessings in addition to the blessings that would devolve upon them in their capacity as his children. This is why it says separately: את שני בניו עמו.

Or HaChaim on Genesis 48:1:3

Perhaps the Torah wanted to inform us that Joseph's children deserved a blessing on two accounts; a) because of their respective virtues, b) because they were Joseph's children. The words בניו עמו refer to the latter, the words את מנשה ואת אפרים refer to their individual merits. The word עמו is interposed to prevent us from thinking that the Torah only wanted to inform us about the identity of these two sons.

Radak on Genesis 48:1:1

ויאמר, whoever it was who said it. It is reasonable to assume that it was one of the brothers who traveled to the capital to inform Joseph that his father had taken ill.

Rashbam on Genesis 48:1:1

ויאמר ליוסף, a third person told him. We find similar constructions, the subject not only not being named but not being identified at all, in verse 2 of our chapter, i.e. ויגד. The Torah does not bother to inform us who was the one that conveyed this information.

Rashi on Genesis 48:1:1

ויאמר ליוסף literally, HE SAID TO JOSEPH — “he” means one of the messengers: it is an elliptical phrase. Some say, that Ephraim was regularly with Jacob for study and when Jacob became ill in the land of Goshen Ephraim went to his father in Egypt and reported it to him (Tanchuma 1:12:6).

Rashi on Genesis 48:1:2

ויקח את שני בניו עמו AND HE TOOK HIS TWO SONS WITH HIM — so that Jacob would bless them before his death.

Rav Hirsch on Torah, Genesis 48:1:1

אחרי leitet stets einen Wendepunkt ein.ח־ חלה, drückt das Gehemmtsein einer Bewegung aus, wie נוע und נוח. So עלה: die selbständige Erhebung, Entwicklung, das Aufsteigen, (die unbelebte Materie sinkt, die belebende Kraft hebt das Belebte empor). Wird dieses Vorwärtsschreiten, eigentlich das Sichaufwärtsbewegen gehemmt, so ist es: חלה, die gehemmte Entwicklung. רפה) רפא) ist das Lösen des die Aufbewegung hemmenden Knotens, die Heilung; daher Genesung. תעלה, die wieder eintretende Aufwärtsentwicklung, das wieder beginnende Aufsteigen.

Rav Hirsch on Torah, Genesis 48:1:2

Oben, wo Jakob von Josef etwas wünscht, lässt er ihn rufen; hier, wo er Josef etwas, und zwar das Höchste, die בכורה erteilen will, lässt er ihm bloß mitteilen: dein Vater ist krank. Er soll als Kind, in dem Gefühle dessen, dem der altbetagte Vater erkrankt ist, von selbst kommen, und bei dieser Gelegenheit gibt er ihm, was er ihm zu erteilen hat. Ein Jakob macht, selbst wenn er das Höchste schenkt, nicht viel Wesen daraus. —

Siftei Chakhamim, Genesis 48:1:1

One of the tellers... [Rashi says, “One of the tellers,” to convey that] “said to Yoseif” in fact means “told Yoseif,” for news is “told,” not “said.” Yaakov’s falling sick before he died was something new to the world, since before his time there was no weakness [before death]. And why is it not written, “told Yoseif”? Because the teller was Ephraim, who was frequently with Yaakov so he saw that he was sick, and it was nothing new to him.

Siftei Chakhamim, Genesis 48:1:2

Ephraim was frequently with Yaakov for study... We need not ask: How does Rashi know that Ephraim was frequently [with him for study]? For the answer is: It is written (v. 14), “Yisrael stretched out his right hand... he deliberately placed his hands so (שכל את ידיו).” And why does it not say he “switched his hands” (הפך את ידיו)? Because Yaakov was hinting to him that Ephraim was expert in Torah and had greater understanding (שכל) than Menasheh, and for this reason Yaakov deliberately placed (שכל) his hands. And how did Yaakov know this [about Ephraim]? Because Ephraim was frequently with Yaakov for study.

Siftei Chakhamim, Genesis 48:1:3

So that Yaakov might bless them. Otherwise, why should it be mentioned?

Siftei Chakhamim, Genesis 48:1:4

Before his death. Yoseif knew that Yaakov had weakened, and now they told him that he was sick. Yoseif said to himself: surely, the day of his death has come. Thus he took his sons with him.

Steinsaltz on Genesis 48:1

It was after these matters that one, an unnamed person, said to Joseph: Behold, your father is ill. In the previous episode, Jacob had sensed that he was going to die soon; at this point, he became very ill. He, Joseph, took his two sons, Manasseh and Ephraim, with him.

Tze'enah Ure'enah, Vayechi 15-17

“Some time afterward” [48:1]. Hizkuni writes. From the day that the world was created, no person sneezed, since he did not want to die. He would have died from the sneeze, even in the street or on the road where he was walking. He would have died, until Jacob prayed and said, Lord of the Universe, let me first become sick, so that I will first give a testament to my children. The Holy One listened to his prayer and made him sick. Immediately, all the nations became afraid; they did not know what was wrong. Therefore, we must say a short prayer when a person sneezes. (Hizkuni, Genesis, 48:1.) Jacob sent Ephraim, who was always at Jacob’s side that Joseph should come, since Jacob was very weak. (Rashi, Genesis, 48:1.) Ibn Shuaib writes. Joseph kept himself separated from Jacob because he did not want to talk too much with him, as he might ask him, how did you come to Egypt? Joseph did not want to tell him. He always told him that he got lost, even though that was a lie. (Ibn Shuaib, Derashot, I: 99.) One is allowed to tell a lie for the sake of peace.

Halakhah

The Sages suggest that lack of respiration is synonymous with death, as the soul departs through the nostrils causing respiration to cease. The Yalkut Shim'oni notes that before Jacob's time, illness was unknown, and individuals would simply sneeze and expire without warning. This is based on the belief that the soul enters and exits through the nostrils, with terminal sneezing indicating the soul's departure and the cessation of life.

Contemporary Halakhic Problems, Vol I, Part II, CHAPTER XVI Establishing Criteria of Death 32

There is some prima facie evidence indicating that lack of respiration and the state of death are, by definition, synonymous. The Sages inform us that the soul departs through the nostrils, thereby causing respiration to cease and death to occur. The Yalkut Shim'oni, Lekh Lekha, no. 77, observes that after sneezing one should give thanks for having been privileged to remain alive. (Cf. R. Baruch ha-Levi Epstein, Torah Temimah, Gen. 7:22.) The Yalkut, noting that the first mention of sickness in Scripture occurs in Genesis 48:1, remarks that prior to the time of Jacob sickness was unknown. It is the view of the Sages that illness became part of man's destiny in answer to Jacob's plea for prior indication of impending death in order that he might make a testament before dying. Before the days of Jacob, according to the Yalkut, an individual simply sneezed and expired without any indication whatsoever that death was about to overtake him. The Yalkut can readily be understood on the basis of the verse "… and He blew into his nostrils the soul of life" (Gen. 2:6). In the narrative concerning the creation of Adam, the soul is described as having entered through the nostrils. According to the Yalkut, the soul departs through the same aperture through which it entered; hence terminal sneezing is associated with the soul's departure from the body. Apparently, then, respiration and life both cease with the departure of the soul.

Midrash

Joseph did not want to be alone with his father Jacob to avoid being questioned about his brothers, showing his righteousness. Jacob took his two sons to be blessed by his father before his death. Abraham, Isaac, and Jacob each requested aging, suffering, and illness respectively, which were granted by God. Abraham introduced aging, Isaac introduced suffering, Jacob introduced illness, and Hezekiah introduced illness that could be cured.

Bereshit Rabbah 65:9

Rabbi Yehuda bar Simon said: Abraham demanded aging. He said before Him: ‘Master of the universe, a man and his son enter a place and no one knows which of them to honor. Because you adorn him with aging, a person knows whom to honor.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and it will begin with you.’ From the beginning of the book until that point, aging is not written. When Abraham stood, He granted him aging – “Abraham was old” (Genesis 24:1). Isaac demanded suffering. He said before Him: ‘Master of the universe, a person dies without suffering, the attribute of justice is outstretched against him. When you bring suffering upon him, the attribute of justice is not outstretched against him.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and I will begin with you.’ From the beginning of the book until here, suffering is not written. When Isaac stood, He granted him suffering – “it was when Isaac was old, and [his eyes] dimmed.” Jacob demanded illness. He said before Him: ‘Master of the universe, a person dies without illness and does not settle matters between his children. When he is ill for two or three days, he settles matters between his children.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and it will begin with you’ – “One said to Joseph: Behold, your father is ill” (Genesis 48:1). Rabbi Levi said: Abraham introduced aging, Isaac introduced suffering, Jacob introduced illness, Hezekiah introduced illness that is cured. He said to Him: ‘You would sustain one until the day of his death. (In good health.) But because a person is ill and recovers, is ill and recovers, he repents.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing.’ That is what is written: “A composition of Hezekiah king of Judah, when he became ill and recovered from his illness” (Isaiah 38:9). Rabbi Shmuel bar Naḥman said: From here [we learn], that between illness and illness, there was an illness that was more severe than both of them.

Ein Yaakov (Glick Edition), Bava Metzia 7:29

Until the time of Abraham there was no mark of old age, and anyone who wanted to talk to Abraham spoke to Isaac, or vice versa, [since their appearance was the same]. Then Abraham prayed, and the mark of old age was visible, as it is said (Ib. 47) And Abraham was old. Until the time of Jacob there was no sickness [death occurred suddenly]. Then Jacob prayed that sickness should come before death; as it is said (Ib. 48, 1) Behold, thy father is sick. Until the time of the prophet Elisha there was no one who was cured of sickness. But Elisha prayed and was cured; as it is said (II Kings 13) Elisha was sick of the sickness where he had to die, which signifies that previously he was sick and was cured. Our Rabbis were taught: "Three times was Elisha sick; first at the time he discharged Gechazi from his service, secondly when he set the bears on the children, and the third time when he died."

Midrash Tanchuma Buber, Chayei Sara 5:1

Another interpretation (of Gen. 24:1): NOW ABRAHAM WAS OLD. Three people loudly demanded three things, and from them they had their beginning. (Gen. R. 65:9; 97:1 (Vatican MS); BM 87a; Tanh., Gen. 5:1; PRE 52. See also above, 2:20.) Abraham demanded old age. Abraham said: When a father and his son enter into a city, no one knows which is the older and which is the younger. The Holy One said: You have loudly demanded old age. By your life, I am beginning with you. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD. Isaac demanded afflictions. Isaac said to the Holy One: Sovereign of the World, when someone sins, you exact retribution from him all at once. Afflict him little by little, and you are exacting retribution from him. If you had brought afflictions upon the generation of the flood, they would not have rebelled against you. You, however, bestowed prosperity upon them. They therefore rebelled against you. Thus it is stated (in Job 12:6): THE TENTS OF ROBBERS PROSPER, AND THOSE WHO PROVOKE GOD HAVE SECURITY. The Holy One said to him: You have loudly demanded afflictions. By your life, I am beginning with you. Thus it is stated (in Gen. 27:1): AND IT CAME TO PASS THAT ISAAC WAS OLD, [AND HIS EYES WERE TOO DIM TO SEE]. Jacob demanded illness. Jacob said to the Holy One, Sovereign of the World, one dwells in contentment. Then his life departs, and strife comes into the world. For that reason it is required for one to be in the hands of others; or, in the case of others, it is required for them to be in his hand. Now he dies suddenly and strife comes about in the world. Rather let [one] become [ill] for five or six days until he has ordained for his children everything that is necessary. Then let him depart from the world. The Holy One said to him: Jacob, you have demanded illness. By your life, I am beginning with you. Thus it is stated (in Gen. 48:1): AND IT CAME TO PASS AFTER THESE THINGS {THAT IT WAS TOLD} [THAT ONE SAID] TO JOSEPH: BEHOLD, YOUR FATHER IS ILL. Ergo: The three patriarchs established these three things. It is therefore stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.

Midrash Tanchuma Buber, Noach 20:4

Abraham was first with aging, (BM 87a; Gen. R. 65:9; 97 (Vatican MS) on Gen. 48:1 (= pp. 1241—1243 in the Theodor-Albeck edition); Tanh., Gen. 5:1; PRE 52. See also above, 5:5.) with trials, with an inn, (Gk.: pandokeion.) and with a legatum. (The Latin word means “bequest.”) • With aging: When the father and the son would enter a city, no one knew whom to honor. The Holy One said: By your life, I am beginning < the aging process > with you, as stated (in Gen. 24:1): NOW ABRAHAM WAS AGED. (Heb.: zaqen. In Scripture (Gen. 18:11) Abraham and Sarah are the first persons to whom this word is applied.) • With trials: Where is it shown? Abraham said to the Holy One: Sovereign of the World, if you had not given contentment to the generation of the flood, they would not have provoked you to anger. But, if you had brought trials upon them, they would not have rebelled against you. The Holy One said to him: With you I am beginning to have one suffer trials through his child. Thus it is stated (in Gen. 21:8.): SO THE CHILD (Isaac) GREW AND WAS WEANED. (The passage goes on to show how the weaning led in vs. 11 to Abraham being distressed.) {R. Joshua} [R. Osha'ya] and R. Abbin differed. (Gen. R. 53:10.) The one said that he was weaned from trials. The other said that he was weaned from the evil drive to the good drive. • With an inn, according to what is written (in Gen. 21:33): AND AT BEER-SHEBA HE PLANTED AN ESHEL, i.e., an inn. (Eshel, which is commonly translated here as “tamarisk tree,” can also mean “inn.” Gen. R. 54:6; Sot. 10a.) • With a legatum {i.e., a gift}: Where is it shown? Where it is stated (in Gen. 25:6): BUT TO ABRAHAM'S SONS BY CONCUBINES ABRAHAM GAVE GIFTS.

Midrash Tanchuma, Vayechi 4:1

And it came to pass after these things, that one said to Joseph: “Benold, thy father is sick” (Gen. 48:1). May it please our master to teach us whether a benediction may be recited over the light or the spices stationed at the side of a corpse? Our masters teach us: A benediction may not be recited over the light or the spices used at the side of a corpse. What is the basis of this decision? It is written: The dead praise not the Lord (Ps. 115:17).

Midrash Tanchuma, Vayechi 5:1

And it came to pass after these things (Gen. 48:1). Scripture states in response to this verse: For such as are blessed of Him shall inherit the land; and they that are cursed of Him shall be cut off (Ps. 37:22). R. Meir said: Every one who blesses Israel is considered to have blessed the Holy Spirit, since it is said: For such as blessed Him. The verse is not written “blessed them” but rather blessed Him. R. Simeon the son of Yohai declared: Every one who assists Israel is considered to be assisting the Holy Spirit, as is said: Curse ye bitterly the inhabitants thereof, because they came not to help of the Lord (Judg. 5:23). Does the Holy One, blessed be He, actually require assistance? This verse teaches us that one who aids Israel is considered to be aiding the Holy Spirit. R. Ishmael said: You find that righteous men bless their children when they are about to leave this life. That is why Isaac said to Esau: And bless thee before the Lord before my death (Gen. 27:7). Therefore, when Jacob became ill, Joseph took his two sons unto his father so that he might bless them.

Midrash Tanchuma, Vayechi 6:1

And it came to pass after these things (Gen. 48:1). What is written previously on this subject? And the time drew near that Israel must die, and he called his son Joseph (Gen. 47:29). He called his son Joseph because he (Joseph) was in a position of authority at that time.

Pesikta Rabbati 3:1

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

Pirkei DeRabbi Eliezer 52:6

The fourth wonder (was): From the day when the heavens and the earth were created no man was ill, (who) sneezed and lived, but in every place where he happened to be, whether on the way or in the market, and (when he) sneezed, his soul went out through his nostrils; until our father Jacob came and prayed for mercy concerning this, and he said before the Holy One, blessed be He: Sovereign of all the worlds! Do not take my soul from me until I have charged my sons and my household; and He was entreated of him, as it is said, "And it came to pass after these things, that one said to Joseph, Behold, thy father is sick" (Gen. 48:1). || All the kings of the earth heard (thereof), and they wondered because there had been no one like him from the days when the heavens and earth had been created. Therefore a man is in duty bound to say to his fellow: Life! when the latter sneezes, for the death of the world was changed into light, as it is said, "His neesings flash forth light" (Job 41:18).

Musar

Judah takes responsibility for selling Joseph into slavery to avert divine punishment, leading to Joseph revealing his identity and reconciling with his brothers. Jacob ensures Joseph's merit by not promising him any rewards or apologizing for burying Joseph's mother in an isolated place, allowing Joseph to perform an altruistic act. Jacob later explains his actions and promises Joseph inheritance in the land of Israel after becoming ill.

Shemirat HaLashon, Book II 12:10

But, in truth, all this was "measure for measure." Because of their sitting to eat bread when Joseph was in the pit, it was decreed upon them to also sit and eat bread under terrifying circumstances, until Judah himself said (Ibid. 44:16): "What shall we speak and how shall we justify ourselves? G-d has found out the sin of your servants." [And he, taking upon himself the din of Heaven, as it were,] — "Behold, we are slaves to my lord, etc." And with this, he averts the essential din for the selling [of Joseph]. [And though Joseph is not yet reconciled in this parshah and says (Ibid. 17): "The man in whose hand the goblet is found — he shall be my servant. And you, go up in peace to your father," Judah does not agree to this, viz. (Ibid. 18): "And Judah drew near to him," until the end of the episode, (Ibid. 45:1): "And Joseph could not restrain himself, etc."]

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 3

At the time Jacob made his request that Joseph bury him in the land of Israel, he did not hold out any promise of reward for Joseph when he requested his promise to bury him in the land of Israel. Neither did Jacob use the opportunity to apologize for burying Joseph's mother in the middle of nowhere instead of with his, Jacob's ancestors. By his withholding any promises or apologies Jacob made sure that Joseph should acquire the merit of performing an act of גמילות חסד that was totally altruistic. Once Joseph had promised his father to bury him in the land of Israel, and had sworn an oath concerning this, -on a different occasion,- as attested to by the words ויהי אחרי הדברים האלה, "It was after these events," in 48,1, Jacob did explain why he had buried Rachel where he did, and that Joseph would inherit in the land of Israel as if he had been his firstborn son, etc. All of this occurred after Jacob had been taken ill.

Quoting Commentary

Ibn Ezra explains that the verse in Deuteronomy 24:6 should be taken literally, meaning a person cannot take a mill as a pledge, despite the Karaite interpretation linking it to sexual relations. Other instances where the subject is not named in the text are found in Isaiah 2:20, Isaiah 8:4, Isaiah 29:1, and Isaiah 54:2. The blessing of Jacob's sons in Genesis 48:1 is seen as a blessing for the entire tribe, with each tribe's destiny tied to the characteristics of their forefather. The naming of places without identifying the one who named them is also seen in Numbers 11:34 and Numbers 17:3, similar to how Joseph was informed of his father's sickness in Genesis 48:1.

Chizkuni, Genesis 14:13:1

ויבא הפליט, “the one who had escapedKedorleomer’s army arrived;” according to Rashi’scommentary this was the man who later on became Og, King of Bashan who had made a name for himself by having survived the deluge, hence the prefix ה before the word: פליט, escapee. He lived so long that eventually Moses killed him (Numbers 21,35) He was not interested in saving Avram, but intended to marry Sarah after Avram would have been killed in war. G-d retaliated by paying him back in kind. He granted him long life for warning Avram on the one hand, but He foiled his design, Avram becoming victorious, and Sarah predeceasing Avram. He was chagrined to live long enough to see millions of Avram’s descendants, before himself being killed by one of them. [None of these midrashim account for the Torah’s failure to report his having survived the deluge. Ed.] Granted, if this was a fact, Moses had reason to fear him and that is why G-d told him not to be afraid of him. (Numbers 21,34). The Talmud Zevachim, 113, raises the question of how Og managed to escape the deluge and suggests that though the waters were boiling hot, in the immediate vicinity of the ark they were cool miraculously so,so as not to destroy the ark and its inhabitants. Og took advantage of this and survived. [This means that he went without food and water for 365 days. Ed.] The expression: הפליט occurs also in Ezekiel 33,21, where it refers to someone who had escaped and survived the battle of Jerusalem who reported the fall of the city and the Temple to the prophet. The verse which omits identifying who this escapee was is not so unusual that we need to look for far fetched explanations. Our author cites similar “abbreviated” constructions in Genesis 48,1; Genesis 48,2; he claims that there are numerous others.

Chizkuni, Genesis 18:11:2

זקנים באים בימים, “old advanced in years.” We do not find a single reference to old age in the Torah anywhere before this point. Avraham was the first human being described as having “aged.” The Midrash attributes the fact that the Torah here refers to Avraham’s age as due to his having said to G-d: “with all respect, G-d, when father and son walk together and come to a town where neither of them is known, how will they know to honour the father, seeing that they both appear as equally youthful? If You were to “crown” elderly people with a visible sign of their being old, they will know to whom to pay their respects first.” G-d answered Avraham that he had presented a valid argument and that therefore he would be the first human being upon whom this distinction would be bestowed. Along similar lines, the Midrash points out that before Yitzchok, no one was afflicted with physical handicaps, (such as Yitzchok’s blindness) Yitzchok was afflicted with such a handicap at his own request, having said to G-d: “if a human being dies without ever having endured physical handicaps and pain, the attribute of Justice will present a strong case against him by saying that he had never had to suffer any pain for any of the sins he had committed while alive. These pains would have been deemed as punishment so that upon death he could proceed to the regions of eternal bliss in the celestial regions without further delay. G-d agreed with him, and made him the first human being to be thus afflicted. We have not read about anyone falling sick before Yaakov requested that sickness become part of life on earth. Yaakov argued that unless sickness precedes death, a person would not have an opportunity to allocate his estate to his various beneficiaries. G-d agreed with him, and thus he became the first person of whom sickness preceding his death is reported in the Torah in Genesis 48,1. The two or tree days that his sickness lasted, gave him an opportunity to arrange his affairs. This is the reason why the Torah informed us that Joseph was given notice that his father was sick. Otherwise, seeing that he had 11 other sons around him in Goshen, why did special notice have to be sent to the capital where Joseph resided? To sum up: Avraham introduced the concept of old age; Yitzchok introduced the concept of people becoming afflicted with serious physical handicaps. Yaakov introduced the concept of sickness due to approaching death.

Chizkuni, Numbers 11:34:1

ויקרא את שם המקום קברות התאוה, “he called the name of this place: graves of lust.” The Torah did not identify who it was who bestowed this name on these graves, just as we find that in Genesis 48,1 we do not know who told Joseph that his father had been taken sick, i.e. ויאמר ליוסף, “someone called Joseph.”

Chizkuni, Numbers 17:3:2

ועשו אותם, “so that they will make out of them, etc.” Moses, i.e. G-d refers to skilled artisans. This verse is abbreviated, as we find in similar verses such as Genesis 48,1 ויאמר אל יוסף, “he said to Joseph,” where the subject is missing, or verse 2 in the same chapter where the person giving this information to Yaakov has also not been named.

Ibn Ezra on Deuteronomy 24:6:1

NO MAN SHALL TAKE THE MILL OR THE UPPER MILLSTONE TO PLEDGE. The deniers (The Karaites.) say that this section is connected to and shall cheer his wife whom he hath taken (v. 5), (The reference is to the Karaite Bible commentator Levi ben Yefet. According to Levi ben Yefet the meaning of our clause is that a man (the upper millstone) or a woman (the mill) shall not abstain from sexual relations with each other. The Hebrew word for take to pledge is lo yachavol. This can be rendered, he shall not harm (Krinsky). Thus the meaning of our verse is, one shall not harm his partner by refraining from taking the upper position (the upper millstone) or the lower position (the mill).) for our verse alludes to coitus, namely, that it is forbidden to abstain from sexual intercourse. However, this is sheer nonsense. They offer as proof, Then let my wife grind unto another (Job 31:10). I have previously explained the latter. (That intercourse is metaphorically described by the term “grinding.” See I.E. on Job 31:10.) The truth is that our verse is to be taken at face value, (Despite the fact that “grind” is used as a metaphor for sexual intercourse in Job.) that a person is prohibited from taking a mill to pledge. The word chovel (one who takes a pledge) is missing from our verse. (Our verse reads, lo yachavol rechayim va-rechev. This literally means he shall not take the mill or the upper millstone to pledge. The question is: To whom does “he” refer? Hence I.E. points out that the word chovel (anyone that takes a pledge) has been omitted. Our verse should be read as if written, lo yachavol chovel rechayim va-rechev (any one that takes a pledge shall not take the mill or the upper millstone to pledge).) It is similar to and he said to Joseph (Gen. 48:1) and to whom she bore to Levi (Num. 26:29), for the meaning of the former is, someone said to Joseph, and of the latter, the one who bore, bore to Levi. (See I.E. Gen. 48:1 (Vol. 1, p. 412).) There are many such cases. (Where Scripture omits the subject.)

Ibn Ezra on Isaiah 29:1:6

ינקפו Will cease. It is a neuter verb. It can also be rendered: they shall kill, ינקפו being explained to be a transitive verb with the omission of the subject (הנקפים the men that kill); comp. ויאמר ליוסף and one said to Joseph (See note on 2:4.) (Gen. 48:1)

Ibn Ezra on Isaiah 2:20:1

עשו They made. The subject is not named; it is the indefinite one or they; (Comp. Note 5.) comp. ויאמר ליוסף and he (═ some one) said to Joseph (Gen. 48:1). עשוהו one has done it (A.V., Hath been already done.) (Eccles. 2:12).

Ibn Ezra on Isaiah 54:2:2

יטו Let them stretch forth. Let the children of the desolate stretch forth, or let people stretch forth; (Comp. I. E. on 2:4, and Note 5.) comp. ויאמר and one said (Gen. 48:1).

Ibn Ezra on Isaiah 8:4:2

ישא. The subject is the indeterminate pronoun one; one will carry away: (A. V. shall be taken away.) comp. ויאמד ליוסף And one said to Joseph (Gen. 48:1). (Comp. 2:4.)

Rashi on Hosea 11:3:4

but they did not know that I healed them They, in fact, knew, but they trod with their heels; they pretended not to know. The Aggadah in the Midrash of Rabbi Tanhuma (Gen. 48:1) expounds it in reference to the sons of Joseph. When he brought them before Jacob to bless them, Jacob perceived wicked men destined to come from Ephraim, viz. Jeroboam and Ahab, and the Holy Spirit left him, “and he said: Who are these?” Joseph prayed for mercy, and the Holy Spirit rested on Jacob and he blessed them. This is the meaning of: And I trained My spirit upon Jacob for Ephraim’s benefit, and he took them on his arms.

Siftei Chakhamim, Deuteronomy 2:16:1

The word וידבר (He spoke) was not mentioned, only ויאמר (He said). I.e., the term “He spoke” was not used affectionately, for “He spoke to me” is not mentioned, as it is here. Instead it only said, “He spoke,” which lacks affection (Maharitz). You might ask that, in Parshas Beha’aloscha (Bamidbar 12:1) regarding the verse, “Miriam spoke,” Rashi explains: “Spoke” implies harsh speech — not affection, whereas “said” implies affection. The answer is: Anywhere it is written, “Adonoy spoke,” with the Tetragrammaton, it implies affection. Though it is harsh, it implies affection towards Moshe. But not, “Adonoy said,” for this can mean, “Adonoy said through a messenger.” As in (Bereishis 25:23), “Adonoy said to her,” which was through a messenger. And also as in (Shemos 18:6), “And he said to Moshe, ‘I am your father-in-law Yisro, etc.’” And also as in (Bereishis 48:1), “He said to Yoseif, ‘Behold your father is ill’.” In contrast, “he spoke,” implies affection, for it means, “(to be speaking) face-to-face,” as it says (Bamidbar 12:8), “Face-to-face I speak to him.” Although to any other prophet it would imply harsh speech, regarding Moshe it implies affection, as Hashem said, (ibid. v. 7), “Not so is My servant Moshe, etc.” See Maseches Ta’anis (30b).

Tribal Lands, Preface 14

Jewish tradition seems to take for granted that it is so. At the closing of the Book of Genesis, as Jacob blessed each son in turn, the blessing was not for the person standing before him, but for the entire tribe that each son was to sire. Each tribe’s destiny was couched in this encounter between father and son: “Gather and I will tell you what will befall you at the end of days” (Genesis 48:1). Future descendants of each of Jacob’s twelve sons acquired (and sometimes overcame) the same characteristic behavioral traits as their forefather, and patterns established in the lives of the original sons emerged again in later generations. Moses’s blessings, at the end of the Book of Deuteronomy, echoed those bestowed by Jacob, often reinforcing the particular message, sometimes altering the vision based on events that had transpired. These two sets of blessings defined the essence of each tribe, and the allusions within the blessings to their specific land allotments implied a unity of destiny, character, and naĥalah.

Tze'enah Ure'enah, Vayechi 15

“Some time afterward” [48:1]. Hizkuni writes. From the day that the world was created, no person sneezed, since he did not want to die. He would have died from the sneeze, even in the street or on the road where he was walking. He would have died, until Jacob prayed and said, Lord of the Universe, let me first become sick, so that I will first give a testament to my children. The Holy One listened to his prayer and made him sick. Immediately, all the nations became afraid; they did not know what was wrong. Therefore, we must say a short prayer when a person sneezes. (Hizkuni, Genesis, 48:1.)

Talmud

Before Abraham, there was no aging, before Jacob, there was no weakness, and before Elisha, there was no recovery from illness. Abraham prayed for aging, Jacob prayed for weakness, and Elisha prayed for recovery. Jacob introduced illness leading up to death, and Elisha was the first to fall ill and recover.

Bava Metzia 87a:15

Until Jacob, there was no illness leading up to death; rather, one would die suddenly. Jacob came and prayed for mercy, and illness was brought to the world, allowing one to prepare for his death, as it is stated: “And one said to Joseph: Behold, your father is sick” (Genesis 48:1), which is the first time that sickness preceding death is mentioned in the Bible. Until Elisha, one did not fall ill and then heal, as everyone who fell ill would die. Elisha came and prayed for mercy and he was healed, as it is written: “Now Elisha fell ill with his illness from which he was to die” (II Kings 13:14). By inference, one can derive that he had previously fallen ill with other illnesses from which he did not die.

Sanhedrin 107b:17

Apropos the death of Elisha, the Gemara says: Until the time of Abraham there was no aging, and the old and the young looked the same. Anyone who saw Abraham said: That is Isaac, and anyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age” (Genesis 24:1). There is no mention of aging before that verse. Until the time of Jacob there was no weakness, i.e., illness. Jacob prayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill” (Genesis 48:1). Until the time of Elisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die” (II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.

Targum

After hearing that his father was ill, Joseph took his two sons, Menasheh and Ephraim, with him (Onkelos Genesis 48:1, Targum Jonathan on Genesis 48:1).

Onkelos Genesis 48:1

After these events, someone said to Yoseif, Behold your father is [lying] ill. He took his two sons with him, Menasheh and Ephraim.

Targum Jonathan on Genesis 48:1

And after these things it was told Joseph, Behold, thy father is lying ill. And he took his two sons with him., Menasheh and Ephraim.

וַיַּגֵּ֣ד לְיַעֲקֹ֔ב וַיֹּ֕אמֶר הִנֵּ֛ה בִּנְךָ֥ יוֹסֵ֖ף בָּ֣א אֵלֶ֑יךָ וַיִּתְחַזֵּק֙ יִשְׂרָאֵ֔ל וַיֵּ֖שֶׁב עַל־הַמִּטָּֽה׃ 2 E When Jacob was told, “Your son Joseph has come to see you,” Israel summoned his strength and sat up in bed.
In Chasidut, looking at tzitzit is a remedy for the ill, strengthening Israel corresponding to the number of strings, loops, and knots. In Kabbalah, the letters Aleph, Chet, Hei, Ayin on the throat have specific functions in three columns. The Midrash emphasizes respect for royalty, as seen in Moses and Jacob honoring Joseph. Mishnah discusses vows and their implications, while Musar highlights the importance of leaving behind righteous descendants. The Targum recounts Jacob sitting up in bed upon hearing Joseph had come to him.

Chasidut

Looking at tzitzit is a special remedy for the ill, as indicated by the verse "Behold, your son Yosef is coming to you" in Genesis 48:2, which hints at the tzitzit. This strengthens Yisrael, corresponding to the number of strings, loops, and knots on the tzitzit, as explained in the Pri Etz Chaim.

Likutei Moharan 7:8:1

8. It is a segulah (special remedy) for someone who is ill to gaze at the tzitzit. This is the hidden meaning of the verse (Genesis 48:2), “Behold, your son Yosef is coming to you.” For these words hint to the tzitzit: to the amount of strings, loops and knots, {as explained in the Pri Etz Chaim }. This is: “Behold, your son Yosef is coming to you”—corresponding to the tzitzit, as a result of which, “Yisrael was strengthened.”

Commentary

Jacob sat up in bed when he was told that Joseph was coming to visit him, showing respect for Joseph as a king. This action was seen as honoring royalty, as Moses also did when speaking to Pharaoh. Jacob wanted to bless Joseph's children to ensure they had a share in the land of Israel, as he did for Rachel's firstborn. He did not wish to bless his sons while bedridden, as blessings given in that state were not considered valid. Israel wanted his blessings to be seen as coming from someone healthy in body and mind, as gifts given in such a state were considered irrevocable.

Chizkuni, Genesis 48:2:2

ויתחזק ישראל, “Israel recovered his strength.” He decided to look upon himself as if healthy, seeing that the gifts bestowed by someone close to death, as long as he is able to stand, are considered in Jewish law as having been bestowed by a person healthy in body and mind. Israel was very anxious for the blessings he was about to bestow as being viewed as the blessing of a person completely healthy. Such a person’s gifts are irrevocable in law whereas presents by a person who is on the verge of death but later recovers are considered to be revoked.

Da'at Zekenim on Genesis 48:2:1

ויתחזק ישראל, “Israel strengthened himself.” He did not wish to bless his sons while bedridden, as he said that the blessing of a person clearly on the brink of dying, would not be considered as having been given by someone in possession of all his faculties.

Ibn Ezra on Genesis 48:2:1

AND ONE TOLD JACOB. Someone told Jacob. (The subject of va-yagged (and he told) is omitted.) Or it may refer to the one who said to Joseph, Behold, thy father is sick. On the other hand, he may have been a messenger sent by Jacob. (And he told refers to a messenger sent by Jacob to Joseph requesting that he come to see him. This messenger came back and he told Jacob…Behold, thy son Joseph cometh unto thee.)

Rabbeinu Bahya, Bereshit 48:2:1

ויתחזק ישראל, “Israel summoned his strength.” Reflecting on this exertion by Yaakov, our sages asked themselves why he subjected himself to the obvious pain of sitting up in bed? They say that Yaakov reasoned that if a mere general were to send him some clothing would he not go out of his way to show honor to such a general? How could he shame his own son by showing him less honor?

Radak on Genesis 48:2:1

ויגד, the one who had carried the news to Joseph now returned to tell Yaakov that his son Joseph was about to visit him.

Rashbam on Genesis 48:2:1

וישב על המטה. His feet touched the ground. This is why the Torah, when Joseph brought his children to Yaakov to be blessed, had to write: “he took them out from between his knees.” (verse 12) Another reason why the Torah mentioned these trivial sounding details, was to inform us that Yaakov still possessed the physical strength to pronounce all his final announcements with his feet firmly placed on the ground. It was only after he did not have anything else to say that he put his feet back on the bed in preparation for dying (49,33). That motion is comparable to what is described in Deuteronomy 22,2 as ואספת אל תוך ביתך, “bring it into your house,” i.e. The verb אסף, also appears in a similar sense in Judges 19,18 ואין איש מאסף אותו,”and there is no one willing to take me in.”

Rashi on Genesis 48:2:1

ויגד literally, AND HE TOLD — “he” means the messenger whoever it was — TO JACOB. It does not state plainly who told it; there are many such elliptical verses

Rashi on Genesis 48:2:2

ויתחזק ישראל AND ISRAEL STRENGTHENED HIMSELF — he said, “Although he is my son, he is a king, and I will do honour to him” (Midrash Tanchuma, Bo 6). From this we may infer that we must show honour to a person of royal rank (Cf. Menachot 98a). Similarly, Moses showed honour to the king when he said, (Exodus 11:8) “And all these, thy servants, shall come down to me” (which was only a polite way of saying. “Thou, thyself, wilt be forced to come down to me”); so, too, did Elijah: (1 Kings 18:46) “and he girded up his loins [and ran before Ahab] etc.” (Midrash Tanchuma, Bo 7)

Rav Hirsch on Torah, Genesis 48:2:1

Josef weiß nicht, wie es seinem Vater geht, will ihn nicht aufregen, ויגד: lässt ihm zuerst wie gelegentlich erzählen, daß er komme, und lässt dann erst, ויאמר, ihm sagen, er sei da.

Sforno on Genesis 48:2:1

וישב על המטה. He did this in order to pay his respects to the presence of “Royalty” in his house to the extent that he was able to under, the circumstances, considering that he was bedridden. We observe the opposite mode of behaviour described when Mordechai did not make the slightest move indicating deference for Haman in Esther 5,9 “he neither rose nor even moved from where he was seated.”

Siftei Chakhamim, Genesis 48:2:1

There are numerous such elliptical verses. Rashi does not explain here that the teller was Ephraim, as he explained above, since “he took his two sons with him” implies that Ephraim was with Yoseif and went with him to Yaakov.

Siftei Chakhamim, Genesis 48:2:2

From here that we must honor royalty... [Rashi knows this] because Yoseif needed Yaakov [to bless his sons], yet Yaakov bowed to him nevertheless. But before (47:31), Rashi explained [the bowing differently:] “When it is the time of the fox, bow to him.” This is because Yaakov needed Yoseif [to swear to bury him].

Siftei Chakhamim, Genesis 48:2:3

And your servants will come down to me... Moshe knew that even Pharaoh would come down, as in fact happened. He said “your servants” [instead of “you”] to honor royalty.

Steinsaltz on Genesis 48:2

One told Jacob and said: Behold, your son Joseph is coming to you. Joseph likely lived in the capital city, which was far from Goshen, and therefore he could not visit his father frequently. When he was notified that Joseph was coming to visit, Israel exerted himself, and he sat upon the bed instead of lying on it, as he wanted to greet the viceroy in a dignified manner. In addition, perhaps sitting was the more appropriate position for the nature of the conversation that Jacob wished to conduct with his son.

Tur HaArokh, Genesis 48:2:1

ויתחזק ישראל, “Israel strengthened himself;” in order that the blessing he would bestow would be that of a healthy human being.

Tze'enah Ure'enah, Vayechi 18-20

“Israel summoned his strength” [48:2]. Jacob sat up in his bed, even though he was weak, because Joseph had come. He said: even though Joseph is a son, he is also a king and one must do honor to a king, even a gentile king. Moses Our Teacher honored Pharaoh. (Rashi, Genesis, 48:2.) Hizkuni writes. He got up because he wanted to show that he was still mentally competent, just like when he was healthy. When a sick person lies weakly and says something, they can respond, but they might not accept it. When he becomes healthy again, one might say that he said it or did it without mental competence. Therefore, now Jacob wanted to bless his children. Thus, he got up and wanted to show that he was healthy and mentally competent, so that they could not retract his blessings. (Hizkuni, Genesis, 48:2.) Jacob said: the Holy One appeared to me and said to me, I will make you a nation. At the time I had all of my children, except for Benjamin, who was born after these words. The words of the Holy One were heard that I would have many children. Therefore, I give the blessing to Joseph’s children so that they should also have a share in the land of Israel, just like Reuben, Simeon and the other brothers. (Rashi, Genesis, 35:11.) Jacob did this to honor Rachel, his most beloved wife. Joseph was Rachel’s first born and therefore Jacob gave him double the portion of the other brothers. (Hizkuni, Genesis, 48:5.)

Kabbalah

The letters Aleph, Chet, Hei, Ayin are engraved on the throat in three columns, each with specific functions. The sequence of these letters in the three columns crowns them, with each column having unique abilities such as driving away kings, ascending and descending, and vanquishing with fire and engraving with wind. The central column of Ima strikes the Female, who receives maturity from the left column of Ima, uniting with the central column through the desire for Chassadim. The three columns of the Ayin represent brightness, engraving, and stretching branches that join engraved spirits.

Idra Zuta 159

Aleph, Chet, Hei, Ayin – Gimel, Yud, Caf, Kof “His mouth is most sweet” due to the imprinted letters that are engraved on it with their crowns. The sweetness in the palate comes from letters engraved on it according to the sequence of the three columns and the receiving Malchut. This sequence crowns them. The letters Aleph, Chet, Hei, Ayin are engraved on the throat, each with three columns. The three columns in the Aleph, its right column, drives away kings; the left column removes kings from their kingship, the central column upholds kings. Of the three columns in the Chet, its right column drives away and descends; the left column ascends and crowns; the central column vanquishes with fire and engraves with wind. The three columns in the Hei are receiving from Ima, that is, out of what the Female receives from Ima. The central column of Ima strikes the Female; from the left column of Ima, the Female extends into a large Female, that is, she receives from it the maturity of the left column. The central column of Ima lies in the desire of the holy city for Chassadim that makes it unite with the central column. The places of right and left are interconnected as said, “the mountain of myrrh and to the hill of frankincense” (Shir Hashirim 4:6). Of the three columns of the Ayin, its right column is the brightness in the form of the level; its left column is the engraving in the form of the level; the central column is the stretching branches that join the engraved spirits at their sides.

Midrash

Moses showed respect to royalty when insisting that Pharaoh's servants escort them (Midrash Tanchuma, Bo 7:3). Jacob honored Joseph by sitting up in bed when he visited (Mekhilta DeRabbi Yishmael, Tractate Pischa 13:18). The offerings presented in Numbers 7:49 symbolize the blessings received by Jacob and Joseph, with the silver dish representing Jacob and the silver basin representing Joseph (Bamidbar Rabbah 14:5). The different animals sacrificed correspond to the patriarchs, with a goat offered for Joseph and multiple animals for Ephraim, symbolizing the blessings bestowed upon them by Jacob (Bamidbar Rabbah 14:5).

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Mekhilta DeRabbi Yishmael, Tractate Pischa 13:18

And thus with Jacob, viz. (Genesis 28:2) "And Israel strengthened himself and sat up on the bed" (to accord honor to Joseph, the ruler at that time).

Midrash Tanchuma, Bo 7:3

Why did Pharaoh and his servants approach him, saying: Get you? The time Pharaoh told him: Get thee from me, see my face no more (ibid. 10:29), he (Moses) insisted: But we shall not leave until all these servants shall come down unto me (ibid. 11:9), to escort us from this place. This verse indicates that Moses paid homage to royalty, since he did not say to him: “You and all your servants.” In fact, the Holy One, blessed be He, had previously charged Moses and Aaron to be respectful to royalty, as it is said: And the Lord spoke unto Moses and Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt (ibid. 6:13). Joseph was respectful to royalty when he said: It is not in me; God will give Pharaoh an answer of peace (Gen. 41:6). Jacob was respectful to royalty; and Israel strengthened himself, and sat upon the bed (ibid. 49:2). Elijah paid homage to royalty, as is said: And the hand of the Lord was on Elijah (I Kings 18:46). Hananiah, Mishael, and Azariah also were respectful to royalty, and so was Daniel.

Mishnah

Rabbi Meir permits lying in a dargash if one vows a bed is forbidden, while the Rabbis consider a dargash to be included in the category of a bed. Everyone agrees that if one vows a dargash is forbidden, lying in a bed is permitted. If one vows a city is forbidden, they can enter the Shabbat boundary but not the outskirts. If one vows a house is forbidden, they cannot enter beyond the doorstop.

Mishnah Nedarim 7:5

For one who vows that a bed is forbidden to him, it is permitted to lie in a dargash, which is not commonly called a bed; this is the statement of Rabbi Meir. And the Rabbis say: A dargash is included in the category of a bed. Everyone agrees that for one who vows that a dargash is forbidden to him, it is permitted to lie in a bed. For one who vows that the city is forbidden to him, it is permitted to enter the Shabbat boundary of that city, the two-thousand-cubit area surrounding the city, and it is prohibited to enter its outskirts, the seventy-cubit area adjacent to the city. However, for one who vows that a house is forbidden to him, it is prohibited to enter only from the doorstop and inward.

Musar

Israel was able to strengthen himself and sit on "the bed" because his bed was complete, and it is considered an honor for anyone who achieves this. A pious person prays to not be the cause of any defect among their descendants, as the only legacy one can leave behind in this world is righteous children and grandchildren who reflect the piety of their ancestors.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 2

ויתחזק ישראל וישב על המטה . Israel's ability to strengthen himself and sit on "the bed," was due to "his bed" being שלימה. Hail to anyone who merits it. Every pious person constantly prays that he will not be the cause of any פסול, defect, among his children or children's children. All that man can leave behind in this world are children and grandchildren who by their own righteousness bear testimony to the piety of their fathers.

Quoting Commentary

Respect is shown to evil kings like Nevuchadnetzar in order to positively receive the message. The word "דרגש" has different interpretations, with one meaning it is a richly decorated bed and another as a low pillow. Jacob got up to show he was mentally competent when blessing his children. Og, King of Bashan, was an escapee from the deluge and intended to marry Sarah after Avram's death, but was ultimately killed by Moses.

Chizkuni, Genesis 14:13:1

ויבא הפליט, “the one who had escapedKedorleomer’s army arrived;” according to Rashi’scommentary this was the man who later on became Og, King of Bashan who had made a name for himself by having survived the deluge, hence the prefix ה before the word: פליט, escapee. He lived so long that eventually Moses killed him (Numbers 21,35) He was not interested in saving Avram, but intended to marry Sarah after Avram would have been killed in war. G-d retaliated by paying him back in kind. He granted him long life for warning Avram on the one hand, but He foiled his design, Avram becoming victorious, and Sarah predeceasing Avram. He was chagrined to live long enough to see millions of Avram’s descendants, before himself being killed by one of them. [None of these midrashim account for the Torah’s failure to report his having survived the deluge. Ed.] Granted, if this was a fact, Moses had reason to fear him and that is why G-d told him not to be afraid of him. (Numbers 21,34). The Talmud Zevachim, 113, raises the question of how Og managed to escape the deluge and suggests that though the waters were boiling hot, in the immediate vicinity of the ark they were cool miraculously so,so as not to destroy the ark and its inhabitants. Og took advantage of this and survived. [This means that he went without food and water for 365 days. Ed.] The expression: הפליט occurs also in Ezekiel 33,21, where it refers to someone who had escaped and survived the battle of Jerusalem who reported the fall of the city and the Temple to the prophet. The verse which omits identifying who this escapee was is not so unusual that we need to look for far fetched explanations. Our author cites similar “abbreviated” constructions in Genesis 48,1; Genesis 48,2; he claims that there are numerous others.

Da'at Zekenim on Genesis 49:33:1

ויאסוף רגליו אל המיטה, “he gathered his feet into the bed;” he had previously gotten up in bed in order to give a blessing to Joseph’s sons as we know from Genesis 48,2, where he was described as summoning his strength and sitting upright on his bed. As soon as he had completed his blessings he made ready to die.

German Commentary on Mishnah Nedarim 7:5:1

dem ist das Sofa. דרגש, ed. Lowe דרגיש, syr. ܕܰܪܓܽܘܫܬܳܐ, Sofa, Sänfte, Bahre, vgl. Sanh. II, 3; Mikw. IX, 5; Tos. Nid. IX, 16. In dem Targ. Jon. (דרגשא) und im paläst. Targum (דרגושה) wird das bibl.-hebr. מטה Gen. 47, 31, יצוע Gen. 48, 2, מטה כבודה Ez. 23, 41 (דרגישן) mit דרגש übersetzt. Zur Etymologie dieses Wortes weist Brüll in seinen Jahrbüchern IV, S. 118 auf das, was Spiegel, ZDMG 26, 705 zur Erklärung des Wortes Haudarakhta des Avesta bemerkt: „Es muss von darydraj, griech. δϱαττω herkommen und das Zusammengehaltene, Compacte, vielleicht auch das Umzäunte bedeuten.“ Dieser Stamm draj muss demnach frühzeitig in das Syrische eingedrungen sein. Im Armenischen findet sich gleichfalls dieses Wort als darkht = Garten, Paradies, vgl. Spiegel, ibid. und Hübschmann, ZDMG 46, 235, N. 25. — Über דרגש herrscht schon unter den Amoräern eine Meinungsverschiedenheit. Der eine erklärt es Ned. 56a als „ערסא דגדא, Bett des Glückes“, ein reich ausgestattetes Bett, das dem Hausgenius, der Fortuna geweiht war, aber sonst zum Schlafen nicht verwendet wurde. Der andre beschreibt es als ערסא דצלא, ledernes Bett, das nicht so vornehm wie מטה war und zum Ruhen diente. Als Unterschied zwischen מטה und דרגש wird Ned. 56b angegeben, dass „bei מטה die Gurte um die Bettstangen gespannt waren, während bei דרגש auf der Innenseite Löcher waren, durch die die Gurte gezogen waren“; nach einer andren Erklärung „gingen bei דרגש die Gurte nicht durch die Löcher des Holzes, sondern durch eigens dazu angebrachte Schlingen.“ Vgl. Krengel, das Hausgerät in der Mischna, S. 28—30, ausführlich in Kobak, Jeschurun 1872, S. 34ff. Maimon. erklärt דרגש als ein kleines. niedriges Polster, das man vor das grössere, מטה, stellt, also Stufe, Tritt.

Sefer Daniel; Opportunity in Exile, Perek 2, Unpacking Nevuchadnetzar's First Dream 14

I think we should consider the recurring theme in Rashi of respect shown even to evil kings such as Paroh and Achav (please see Rashi to Bereishit 48:2 s.v. Vayitchazeik Yisrael) as an answer. Presenting Nevuchadnetzar and his empire as gold expresses respect to Nevuchadnetzar even at a time when he is being rebuked. This exhibition of respect may significantly contribute to his positive reception to the message (at least at first).

Tze'enah Ure'enah, Vayechi 19

Hizkuni writes. He got up because he wanted to show that he was still mentally competent, just like when he was healthy. When a sick person lies weakly and says something, they can respond, but they might not accept it. When he becomes healthy again, one might say that he said it or did it without mental competence. Therefore, now Jacob wanted to bless his children. Thus, he got up and wanted to show that he was healthy and mentally competent, so that they could not retract his blessings. (Hizkuni, Genesis, 48:2.)

Targum

Yaakov was told that his son Yoseif had come to him, so he gathered his strength and sat up in bed (Onkelos Genesis 48:2, Targum Jonathan on Genesis 48:2).

Onkelos Genesis 48:2

It was told to Yaakov, saying, Behold, your son, Yoseif, has come to you. Yisrael gathered his strength and sat up in bed.

Targum Jonathan on Genesis 48:2

And it was announced to Jakob, saying, Behold, thy son Joseph hath come to thee: and Israel strengthened himself, and sat upon the bed.

וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־יוֹסֵ֔ף אֵ֥ל שַׁדַּ֛י נִרְאָֽה־אֵלַ֥י בְּל֖וּז בְּאֶ֣רֶץ כְּנָ֑עַן וַיְבָ֖רֶךְ אֹתִֽי׃ 3 P And Jacob said to Joseph, “El Shaddai, who appeared to me at Luz in the land of Canaan, blessed me—
Rashbam explains Jacob saw God in Luz upon returning from Padan Aram, Radak notes God introduced Himself to Jacob as Shaddai and blessed him, Rav Hirsch emphasizes the significance of Jacob's blessing to Joseph's sons, Steinsaltz mentions Jacob recounted God's appearance and blessing in Luz, Akeidat Yitzchak discusses blessings and insights imparted by individuals near the end of their lives, Rabbeinu Bahya suggests "hanir-eh" does not indicate a feminine attribute of God, Gevia Kesef explains the use of "God Almighty" in Genesis 17:1, and Targum Onkelos and Targum Jonathan state Yaakov told Yoseif that Almighty Shaddai appeared to him in Luz and blessed him.

Commentary

Rashbam explains that Jacob saw God in Luz upon returning from Padan Aram, while Radak notes that this is where God introduced Himself to Jacob as Shaddai and blessed him. Rav Hirsch delves into the significance of Jacob's blessing to Joseph's sons, emphasizing the diversity of the Israelite nation and the eternal connection to the promised land. Lastly, Steinsaltz mentions that Jacob recounted God's appearance and blessing in Luz, also known as Beit El.

Radak on Genesis 48:3:1

א-ל שדי נראה אלי בלוז, that was the location where G’d had introduced Himself to Yaakov with His attribute of Shaddai. He had blessed him saying: “be fruitful and multiply. (35,10-11)

Rashbam on Genesis 48:3:1

נראה אלי בלוז, when I returned from Padan Aram. (Compare 35,11 אני א-ל שדי, פרה ורבה)

Rav Hirsch on Torah, Genesis 48:3:1

(3-7) Durch das ועתה des V. 5 ist es klar, daß die Erteilung der בכורה an Josef durch Einsetzung seiner beiden Söhne als besondere Stämme in den vorhergehenden Versen eine vorbereitende Erläuterung finden müsse. Nun ist es, wie uns scheint, wohl nicht denkbar, daß dies in dem Umstande liegen könne, daß, als Jakob auf seiner Heimkehr die Verheißung geworden: הנני מפרך וגוי ונתתיך לקהל עמים oder wie die Verheißung (Kap. 25, 11) wörtlich lautet: פרה ורבה גוי וקהל גוים יהי׳ ממך seiner Familie nur noch der Zuwachs durch Benjamin, Efrajim und Menasche bevorstand, somit dies גוים sich nur auf diese beiden letzteren beziehen konnte, und sie somit als zwei getrennte Stämme von vornherein bezeichnet gewesen wären. Denn schwerlich kann in einem Familienkreise, der bereits aus elf Söhnen bestand, ein solcher Zuwachs so bedeutend erscheinen, daß er in den Worten הנני מפרך והרביתיך angekündigt sein dürfte. Vielmehr, wie wir dies bereits oben zur Stelle angedeutet, ist mit dem קהל גוים, hier קהל עמים, die durchaus für dieses Volk charakteristische Bestimmung gegeben, daß es innerhalb seiner vollkommenen, durch die Gemeinsamkeit der einen geistigen und sittlichen Aufgabe gegebenen Einheit, eine Mannigfaltigkeit verschieden gearteter Stämme umschließen soll. Es soll das Ackerbau- wie das Handelsvolk, das Kriegervolk wie das Volk der Wissenschaft usw. und somit als Mustervolk die Wahrheit faktisch darstellen, daß der eine gemeinsame Menschen- und Völkerberuf, wie ihn das Gottesgesetz offenbart, durch keine besondere Art des Berufs und der Anlage bedingt ist, sondern die Gesamtmenschheit in allen Nuancen ihrer Mannigfaltigkeit in ganz gleicher Weise ihren Beruf in der einen, allen gemeinsamen geistigen und sittlichen Lebensaufgabe finde. Die Gliederung in verschiedene Stämme und die daraus hervorgehende Teilung des verheißenen Bodens an diese gesondert zu erhaltenen Stämme, sie ist es, auf welche hier hingewiesen ist. Nur in ihrer Folge hat es überhaupt Bedeutung, daß Efrajim und Menasche zu zwei besonderen Stämmen erwachsen sollen. Ohne sie wäre ja jede Verschiedenheit in die Gesamtnationalmasse aufgegangen, sowie auch das Land an die Nation im ganzen und nicht nach Stämmen zur Verteilung gekommen wäre. — אחזת עולם. Obgleich wir es nun schon Jahrhunderte lang nicht mehr im Besitze haben, so ist es doch unsere ewige אחוזה בה נֵאָחֵז בה wir sind an es gefesselt, es hält uns, wenngleich wir es nicht haben.

Steinsaltz on Genesis 48:3

Jacob said to Joseph: God Almighty appeared to me in Luz, also known as Beit El, in the land of Canaan, and He blessed me.

Jewish Thought

In Akeidat Yitzchak 104:1:3, it is discussed how blessings and insights are often imparted by individuals near the end of their lives when they are spiritually most potent, as seen with Jacob and Elijah. The effectiveness of blessings depends on the preparedness of both the donor and recipient. In Akeidat Yitzchak 25:1:9, Jacob's dream is analyzed as a starting point of divine revelations, with Jacob initially uncertain and fearful, only fully realizing the significance of the dream after subsequent events. The conditional nature of Jacob's vow reflects his uncertainty about whether he had received a prophetic insight, ultimately being confirmed later on.

Akeidat Yitzchak 104:1:3

To the extent that man is able to amass both physical and material assets, he is able to share his wealth. A rich man can enrich others in accordance with the amount of personal wealth in excess of his needs. A man of renowned moral stature can transmit to others some of the qualities he has acquired. Whereas physical powers have a tendency to decline with advancing age, spiritual powers are enhanced by the onset of old age. As a result of this phenomenon, blessings and prayers for others are usually reserved till near life's end, since at that point the person bestowing them is at his spiritually most potent. Jacob imparted both blessings and insights to his children when on his deathbed. The prophet Elijah bequeathed his insights to his disciple Elisha when he was about to depart this earth. (Kings II chapter 2) In fact, he warned Elisha that unless the latter was able to watch him ascend, there was no guarantee that he, Elijah had bequeathed enough insights to ensure that Elisha's mission as his successor would be successful. Moses too, had not divested himself of sufficient earthly shells to communicate the maximum amount of blessings he was capable of to his people, until he had actively prepared for death. When Elijah had told Elisha that the latter's powers of observation held the key to the amount of prophetic spirit he would acquire, he was in effect telling him that in order for blessings to be fully effective, both the donor and the recipient have to be in a state of preparedness. This is somewhat like the waters of a fountain going to waste, unless they are absorbed by containers especially prepared to receive them.

Akeidat Yitzchak 25:1:9

The fact that Jacob's dream represented only the beginning of Divine revelations at its lowest level, is attested to by the following: 1) After G-d’s promise to Jacob in the dream, Jacob's statements and vow prefaced by the words "if G-d will be with me," shows that, to Jacob, the message had not been so clear. 2) Jacob is portrayed as being like the servant who serves his master for the sake of the reward. He promises to give tithes if things go well, hardly the stature prophets are made of. 3) Jacob constantly seems fearful during the coming years. 4) Even when Jacob prays to G-d immediately prior to his encounter with Esau, he does not even once refer to the promise made to him by G-d in this dream. 5) Jacob's unaccountable delay in fulfilling his vow, even after G-d said to him, "I am the G-d to whom you have vowed at Bet El, go and keep your vow." Jacob, not yet having returned home safely, seems in no hurry to fulfil this vow. In view of all this, and in view of the statements of our sages that the gift of prophecy is bestowed only on persons who are possessed of certain qualifications, one of which is personal wealth, we must reject the view of those commentators who see in this dream revelations going beyond anything experienced by either Abraham or Isaac. It is significant that Jacob is described as dreaming, and that even after awakening from his "sleep,” the ladder is not called "a vision." Other people who had visions during their sleep, are usually described as waking from a "dream," not from "sleep." Compare Pharaoh in Genesis 41,8 or Solomon in Kings I 3,15. Based on Maimonides in Moreh Nevuchim Part two, Chapter forty-five, we are entitled to assume that in our case we do not deal with a prophetic vision. On the other hand, Jacob's own statement that "G-d is in this place," seems to indicate that Jacob at least considered the possibility that what he had dreamed was a vision. Perhaps Jacob's doubt about the significance of what he had dreamed stemmed from the fact that he had been inadequately prepared to become the recipient of prophetic insights. Abraham, who had gone to sacrifice Isaac, an irreversible act should he have misunderstood what he believed to be Divine instructions, was obviously certain that the source of that command was not a figment of his imagination. We can understand the conditional nature of Jacob's vow then as stemming from this very uncertainty about whether in fact he had been granted prophetic insight. The monument that he erects is built on the premise that he may have been granted a vision. He vows that if all the conditions in that message will be fulfilled, he will view this as confirmation that he had indeed been the recipient of a communication from heaven. Only after the events in Shechem (Genesis Chapter 34), when G-d tells him to go up to Bet El, does Jacob become convinced that the dream of the ladder had indeed been a revelation. In retrospect then, that dream looms larger than ever. During all the years when he had difficulties with Laban and Esau, he had been far from certain that he had been granted a revelation at that time already. When finally, in Chapter thirty-five, Jacob refers to G-d as elokim, instead of as hereafter eyl shaddai, this indicates that he had now come to the resolution of his former doubts about the matter.

Quoting Commentary

Rabbeinu Bahya suggests that the word "hanir-eh" in Genesis 12:8 does not necessarily indicate a feminine attribute of God. Gevia Kesef explains that the use of "God Almighty" in Genesis 17:1 is to refer to material things appealing to the imagination, and that the Torah is precise in its use of this term to indicate someone victorious alone.

Gevia Kesef 3:2

Firstly, in the vision beginning, “And when Abram was ninety years old and nine, the Lord appeared unto Abram and said unto him: I am God Almighty …” (4. Gen. 17:1.) Having begun with “Lord” in accordance with the principle I mentioned—that Abraham possessed this important knowledge—the writer of the Torah continues the rest of the vision without mentioning “Lord” again, for the vision refers to material things appealing to the imagination, such as Abraham’s becoming the patriarch for many peoples through Isaac and Ishmael; and also the command to make the sign in his flesh, and that of his descendants. For this reason “God” is used, for being equivocal, it refers to the Heavenly Spheres as well as the imaginative faculty predominating in every prophet, except Moses. (5. Guide II:36.) This is certainly the case when those prophets perceive that which is of a material nature and imagined, as has been explained. The Torah is likewise precise in its use of Shaddai (“Almighty”), which, being an adjective similar to davvai, refers to someone victorious (alone) whenever | large numbers of people would (ordinarily) be necessary, as has been explained. (6. See below chap. X, n. 3, where this name is discussed.) It is the same in the Lord’s words to Jacob, and in those of Isaac to Jacob (when he said), “and God Almighty bless thee and make thee fruitful and multiply thee.” (7. Gen. 28:3.) It is likewise in Jacob’s words to Joseph, (when saying) “God Almighty appeared unto me at Luz in the land of Canaan and said unto me …” (8. Gen. 48:3.)

Rabbeinu Bahya, Bereshit 15:17:4

Remember that it is this force which the Torah described in chapter 12,8 when Avram is first reported as having built an altar to G-d as “the G-d who had appeared to him.” [This is unlikely; we have other examples where the vowel under the letter א in the word נראה points to a feminine attribute of G-d such as in Genesis 48,3 or Exodus 3,16 so that to consider the word “hanir-eh” in Genesis 12,8 as a reference to a feminine attribute of G-d does seem very forced. Ed]

Targum

In Genesis 48:3, Yaakov tells Yoseif that Almighty Shaddai appeared to him in Luz, in the land of Canaan, and blessed him, as stated in both Targum Onkelos and Targum Jonathan.

Onkelos Genesis 48:3

Yaakov said to Yoseif, Almighty Shaddai appeared [became revealed] to me in Luz, in the land of Canaan, and He blessed me.

Targum Jonathan on Genesis 48:3

And Jakob said to Joseph: El Shadai revealed Himself to me at Luz, in the land of Kenaan, and blessed me.

וַיֹּ֣אמֶר אֵלַ֗י הִנְנִ֤י מַפְרְךָ֙ וְהִרְבִּיתִ֔ךָ וּנְתַתִּ֖יךָ לִקְהַ֣ל עַמִּ֑ים וְנָ֨תַתִּ֜י אֶת־הָאָ֧רֶץ הַזֹּ֛את לְזַרְעֲךָ֥ אַחֲרֶ֖יךָ אֲחֻזַּ֥ת עוֹלָֽם׃ 4 P and said to me, ‘I will make you fertile and numerous, making of you a community of peoples; and I will assign this land to your offspring to come for an everlasting possession.’
Jacob designates Ephraim and Manasseh as heads of tribes, ensuring Joseph and his sons receive their rightful inheritance in Canaan. Reuben did not sin with Bilhah but disturbed her bed to defend his mother's honor, and Benjamin's birth completed the twelve tribes. Mishnah outlines offerings for erroneous rulings by judges, with Rabbis differing on the specifics. Ramban explains the promise of nations to Abraham refers to Israel, while Talmud argues one tribe is a congregation based on Benjamin's birth in Jerusalem. God promises Jacob fruitfulness, leadership of tribes, and everlasting possession of the land for his descendants.

Commentary

Jacob tells Joseph that the promise of being fruitful referred to his children, not him, and designates Ephraim and Manasseh as heads of tribes. Other commentators suggest that Jacob was referring to the division of tribes, that the promise of fruitfulness was fulfilled by Benjamin's birth, and that Jacob wanted to ensure Joseph and his sons received their rightful inheritance in the land of Canaan. The promises given to Jacob by God in previous visions gave him the authority to make these decisions and blessings for the future of his family.

Chizkuni, Genesis 48:4:1

ונמתין לקהל עמים, “and I will make you into a community of nations.” Even though G-d had used the plural mode, only Binyamin had been born for him after that. This being so, Yaakov said: “I must transfer the unfulfilled part of that blessing as belonging to one of my sons and I hereby designate you (Joseph)”. Ephrayim and Menashe, each being one of the 12 tribes of Israel, are viewed as representing fulfillment of that part of G-d’s blessing.

Ibn Ezra on Genesis 48:4:1

[BEHOLD, I WILL MAKE THEE FRUITFUL.] According to Saadiah Gaon Jacob told Joseph: God appeared to me and told me, Behold I will make thee fruitful. However, following this promise I had no other children, and Rachel died. I now know that the Divine promise of Behold, I will make thee fruitful was said concerning your children. (Hence Ephraim and Manasseh…shall be mine (v. 5).) This interpretation is totally unpalatable. What difference is there between Joseph’s children and Reuben’s children? (How did Jacob know the promise referred to Joseph’s children and not to Reuben’s children when both are his descendants and the Divine promise, Behold, I will make thee fruitful could apply to both?) Furthermore, Benjamin was born after this prophetic vision. (The vision in which God told Jacob, Behold, I will make thee fruitful, is recorded in Gen. 35:9-16. Benjamin’s birth follows immediately in verse 18. Hence it may refer to him.) I believe that Jacob told Joseph the following: “God appeared to me and told me that the land of Canaan will be an everlasting possession for my children. I now give you a first born’s share (Since the land was given to me, I may pass it on as I see fit.) in this land. Therefore let Ephraim and Manasseh share in the land in the same manner as Reuben and Simeon, my two eldest sons (v. 5). However, any children that will be born to you in addition to Ephraim and Manasseh (Viz., And thy issue, that thou begettest after them. I.E. explains holadta (literally, you begat) as an imperfect, you will beget.) shall be called after the name of their just noted brothers, namely, they will receive their inheritance among them (v. 6). (They will be included in the Ephraimites and Manassites.) I take issue with the one who interprets And thy issue, that thou begettest after them (v. 6) as referring to the children of Machir the son of Manasseh who were born upon Joseph’s knees (Gen. 50:23). If his interpretation is correct, why does Scripture say, they shall be called after the name of their brethren in their inheritance (v. 6)? (Machir’s children received Machir’s share in the land. Hence Scripture should have stated “after the name of their father” in their inheritance.) And what if one argues, but we do not find that Joseph had any other children after Manasseh and Ephraim? (If Scripture tells us, and thy issue, that thou begettest after them, then it must be true. If we cannot apply it to Joseph’s sons other than Manasseh and Ephraim, since he had no others, then the Bible must be referring to grandchildren.) It is not convincing. It is quite possible that Joseph had additional children but they are not mentioned because they received their inheritance among their brothers. (Since they were included in the tribes of Manasseh and Ephraim, there was no reason to mention them.) There are many other such instances in Scripture. (Where names were left out because they had no significance.)

Or HaChaim on Genesis 48:4:1

הנני מפרך והרבך, "I am fructifying and multiplying you, etc." The repetition of these expressions, i.e. both "multiply and fructify," alludes to G'd's promise to Jacob in 35,11 that he would be fruitful and would multiply. At the time he had interpreted that promise to mean that two more sons (at least) would be born to him. In the meantime he had found out that only one more son, i.e. Benjamin was born to him.

Radak on Genesis 48:4:1

הנני מפרך, we have explained this term on 35,11 as having been a necessary introduction leading up to taking possession of the land of Canaan in due course. Yaakov explains that in view of the fact that his sons will be the ones according to whom the keys in the distribution of that land will be determined, he wanted now already to establish that both of Joseph’s sons will rank equally with Joseph’s brothers in this respect.

Rashi on Genesis 48:4:1

ונתתיך לקהל עמים AND I WILL MAKE OF THEE AN ASSEMBLY OF PEOPLES — He announced to me that there were yet to issue from me an assembly of peoples (i.e. at least two more tribes). Now, it is true that He then said to me, (Genesis 35:11) “A nation and an assembly of nations [shall be of thee]”, but when He said “a nation” He intended it to refer to Benjamin who was not yet born, and this promise of “a nation” has been fulfilled by the birth of Benjamin, and for that reason I do not mention it now. “An assembly of nations [shall be of thee]”, however, presupposes that two more would descend from me besides Benjamin. Consequently, since no other son besides Benjamin was born to me, He was really telling me that one of my tribes (i.e. the tribe formed by one of my sons) would be divided so as to constitute at least two tribes, thus giving that son more importance, and that privilege I confer upon you (Genesis Rabbah 82:4; Pesikta Rabbati 3).

Sforno on Genesis 48:4:1

ונתתיך לקהל עמים ונתתי את הארץ, at the time Yaakov received this promise all his sons with the exception of Binyamin had already been born, and G’d had already said to me when I left on the way to Charan (in the dream of the ladder) “the land which you lie on I shall give to you and to your descendants.” (28,13) If so, it had been G’d’s intention at that time already to give me a “community of nations, i.e. separate tribes. Seeing that you and your children are my descendants and it is unreasonable to assume that G’d had had only you personally in mind when speaking of קהל עמים, a community of nations, it is clear to me that I have the right to designate both these sons of yours as being part of this concept קהל, i.e. that each of them will become a founding father of one of these tribes which constitute this community of nations.

Siftei Chakhamim, Genesis 48:4:1

That one of my tribes is destined to be divided... I.e., the division into two is considered as two extra sons.

Steinsaltz on Genesis 48:4

He said to me: Behold, I will make you fruitful and multiply you, and I will render you an assembly of peoples, and I will give this land to your descendants after you as an eternal portion. Jacob received these two promises in his dream at Beit El on his way to Haran (28:12–15) and in his prophetic vision in the same location many years later, upon his return to Canaan (35:9–12). Although the greatness he was promised had yet to materialize, the assurance gave him the strength and authority to deliver blessings that would shape the future of his family and their land, as though God’s promises had already come to pass at that time.

Tur HaArokh, Genesis 48:4:1

ויאמר אליו הנני מפרך והרבתיך וכו', “He said to him: here I am about to fructify you and to multiply you, etc.” Rashi explains that Yaakov reminded Joseph that at the time when G’d had said to him that he would be the founder of nations and communities of nations (35,11), he had only had 11 sons, so that part of the blessing had not yet been fulfilled. He therefore directed that the as yet unfulfilled part of that blessing should be applied to Joseph and his sons. This is also the reason why he mentioned Rachel’s death at this juncture. Seeing that the missing part of the blessing could not have applied to any further children whom Rachel would have, it must apply to existing children, and he chose to channel this blessing to Joseph and his children. It is also possible that seeing he had allocated to the two sons of Joseph territory in the land of Israel on the same basis as that of Reuven and Shimon, i.e. as that of his actual sons, he mentioned that he had received the authority to make such allocations from G’d Himself.

Midrash

Rabbi Jonathan argues that Reuben did not sin with Bilhah, but rather disturbed her bed to defend his mother's honor. Rabbi Simon Elazar believes Reuben did not commit the sin due to his descendants' proclamation against it. The term "Kahal" is used for tribes, with R. Acha b. Jacob explaining that Benjamin's birth completed the twelve tribes. The tribe of Levi is not considered a tribe in this context, as they did not inherit land in Israel. Ephraim and Manasseh are counted as tribes to maintain the total of twelve.

Ein Yaakov (Glick Edition), Horayot 1:2

(Fol. 5b) Now let us see, whence do both R. Juda and R. Simon deduce that one tribe is also called Kahal (congregation)? From the following passage (II Chron. 20, 5) And Jehoshaphat stood forward in the Kahal of Judah and Jerusalem. R. Acha b. Jacob raised the following objection: "Perhaps there it was Kahal, because the tribe Benjamin, too, was there, hence more than one tribe? Therefore," said R. Acha b. Jacob, "it is inferred from the following (Gen. 48, 4) And I will make of thee a Kahal of people; now, at that time, Benjamin had not yet been born, and the Almighty said to Jacob: One Kahal more is born to you [referring to Benjamin]." Said R. Sheba to R. Cahana: "Perhaps the Holy One, praised be He! meant, now as Benjamin is born, and you have twelve tribes you are called Kahal?" Whereupon R. Cahana replied: "Do you mean to say that only twelve tribes are called Kahal, but eleven tribes are not called Kahal?

Ein Yaakov (Glick Edition), Horayot 1:3

R. Acha b. Jacob said: "The tribe of Levi is not called Kahal at all, as from the abovecited verse (Ib. ib. 12) it is to be understood that only those who inherited landed property in the land of Israel are called a tribe, but not the Levites, who had no such inheritance." But if so then there are less than twelve tribes? Said Abaye: "It reads there (Ib.) that Ephraim and Manashah (the two sons of Joseph) are considered as Reuben and Simon; hence there is another tribe which completes the number."

Ein Yaakov (Glick Edition), Shabbat 5:5

R Samuel b. Nachmeini said in the name of R. Jonathan: "Whoever says that Reuben (the son of Jacob) sinned, errs, for it is said (Gen. 35, 22.) Now the sons of Jacob were twelve. It is intended to inform us that they were all equal [in righteousness]. How then shall we explain the first part of the above-mentioned passage? It is intended to teach that he (Reuben) deranged his father's bed, and the Scriptures charge him as if he had been lying with Bilhah." We are taught that R. Simon h. Elazar said: "That righteous one (Reuben) is cleared of that crime, that such an occurrence never happened to him, for how could it possibly be that a man whose descendants were to stand on Mt. Ebal and proclaim (Deu. 29, 20.) Cursed be he who lieth with his father's wife, would commit such a sin. But how then is the passage (Gen. 35, 22 ) And he lay with Bilhah, his father's concubine, to be explained? It is intended to inform us that he demanded redress for the humiliation inflicted upon his mother saying: 'When my mothers sister lived and proved a vexation to her, it was bearable; but that the servant of my mother's sister should be a vexation to my mother is unbearable!' Whereupon he went and deranged the bed of Bilhah." Others say he deranged two beds, that of the Schechina and that of his father, and this explains that which is written (Gen. 48, 4.) Unstable as water, thou shalt not have the excellence, because thou did go up to thy father's bed; then didst thou defile the Shechina of my couch. Do not read Yetzu'ey (my bed), but read Yetzuay (the beds).

Mishnah

If the judges issue an erroneous ruling and the congregation follows it, the judges bring a sin-offering based on the severity of the transgression. Rabbi Meir says a bull is brought, Rabbi Yehuda says the people bring offerings, and Rabbi Shimon says offerings are brought for each tribe and the court. If seven tribes sin, the judges bring a bull, and offerings are brought for each tribe and the court. If a single tribe sins, only that tribe brings an offering. The Rabbis say offerings are only required for rulings of the High Court, not individual tribes.

Mishnah Horayot 1:5

If the judges of the court issued an erroneous ruling and the entire congregation or a majority thereof performed a transgression on the basis of their ruling, the judges bring a bull as an unwitting communal sin-offering. And if the erroneous ruling involved idol worship, the judges bring a bull and a goat, as it is written in the Torah (see Numbers 15:24); this is the statement of Rabbi Meir. Rabbi Yehuda says: It is not the court that brings the offering, it is the people. Twelve tribes, each of which performed a transgression, bring twelve bulls, i.e., each tribe brings one, and for idol worship they bring twelve bulls and twelve goats, as each tribe is a congregation. Rabbi Shimon says: They bring thirteen bulls; and for idol worship they bring thirteen bulls and thirteen goats, a bull and a goat for each and every tribe and a bull and a goat for the court. The mishna continues: If the judges of the court issued a ruling, and at least seven tribes, or a majority of each of those tribes, performed a transgression on the basis of their ruling, the judges bring a bull; and for idol worship they bring a bull and a goat. This is the statement of Rabbi Meir. Rabbi Yehuda says: The seven tribes that sinned bring seven bulls, i.e., each tribe brings one bull, and each of the rest of the tribes, i.e., those that did not sin, brings one bull on the basis of the sin of the other tribes, as even those who did not sin bring an offering on the basis of the actions of the sinners. Rabbi Shimon says: When seven tribes sin eight bulls are brought as offerings, one bull for each and every tribe and one bull for the court. And for idol worship, eight bulls and eight goats are brought, one bull and one goat for each and every tribe and one bull and one goat for the court. If the court of one of the tribes issued a ruling and the majority of that tribe performed a transgression on the basis of its ruling, that tribe is liable to bring an offering and the rest of all the tribes are exempt; this is the statement of Rabbi Yehuda. And the Rabbis say: One is liable to bring an offering for an unwitting communal sin only for rulings of the High Court alone, as it is stated: “And if the entire assembly of Israel shall act unwittingly” (Leviticus 4:13), from which it is derived that there is liability only for a ruling of the assembly, i.e., the court, of the entire people, but not for a ruling of the assembly of that particular tribe.

Quoting Commentary

Ramban explains that the promise to make nations of Abraham refers specifically to Israel, not including Esau, as only Israel is called "nations" and "peoples" in various verses. The German Commentary on Mishnah Horayot 1:5:8 states that each tribe is considered a "קהל" (congregation) within the community of Israel, as seen in Genesis 48:4 referring to Benjamin.

German Commentary on Mishnah Horayot 1:5:8

bringen zwölf Stiere. Denn הקהל bezeichnet die Gemeinde Israels, und zwar wird jeder Stamm „קהל“ genannt, da in Gen. 48, 4 לקהל עמים sich auf Benjamin bezieht.

Ramban on Genesis 17:6:1

AND I WILL MAKE NATIONS OF THEE. The language of Rashi: “Israel and Edom are referred to here, for Ishmael was already born to him, and He could not therefore have been making any announcement concerning him.” But in my opinion it is not correct that He should inform him of Esau at the time of the covenant of circumcision since Esau does not observe circumcision and has not been commanded thereon, as the Sages expounded in Tractate Sanhedrin: (59b.) “For in Isaac shall seed be called to thee, (Further, 21:12.) but not all of Isaac.” (Not all of the children of Isaac, namely Jacob and Esau, but only “in” Isaac, meaning only one, Jacob.) Instead, [the proper interpretation is that] Israel alone is called “nations” and “peoples,” as in the verses: Yea, He loveth the peoples; (Deuteronomy 33:3.) They shall call peoples unto the mountains; (Ibid., Verse 19.) After thee, Benjamin, among the peoples. (Judges 5:14.) Even after the birth of all the tribes, He said: A nation and a company of nations shall be of thee; (Further, 35:11.) And I will make of thee a company of peoples. (Ibid., 48:4.)

Talmud

Rav Aḥa bar Ya’akov argues that one tribe is characterized as a congregation based on the birth of Benjamin in Jerusalem, while the tribe of Levi is not considered a congregation because they have no ancestral land. This distinction is drawn from Genesis 48:4, where God promises Jacob that he will make him a congregation of peoples.

Horayot 5b:15

Rav Aḥa bar Ya’akov objects to this: From where do you draw this conclusion? Perhaps Jerusalem is different, as Jerusalem was also in the tribal land of Benjamin. Accordingly, it was shared by two tribes. Rather, Rav Aḥa bar Ya’akov said that proof that a tribe is characterized as a congregation is derived from another verse, as it is written that Jacob recounted what God said to him when he returned from Paddan: “And said to me: Behold, I will make you fruitful and multiply you, and I will make of you a congregation of peoples” (Genesis 48:4). Who was born to him from that time on? Only Benjamin. Conclude from it that this is what the Merciful One is saying to Jacob: Another congregation shall be now born to you. Apparently, one tribe is characterized as a congregation.

Horayot 6b:2

Rather, Rav Aḥa, son of Rabbi Ya’akov, said: The tribe of Levi is not characterized as a congregation, as it is written: “Behold, I will make you fruitful and multiply you, and I will make of you a congregation of peoples; and I will give this land to your descendants after you for an everlasting possession” (Genesis 48:4). It is derived from here that any tribe that has an ancestral possession bequeathed to it is characterized as a congregation, and any tribe that does not have an ancestral possession bequeathed to it is not characterized as a congregation. The tribe of Levi has no ancestral land, and the priests who are from the tribe of Levi have no ancestral land.

Targum

God promises Jacob that he will become fruitful, numerous, and a leader of tribes, and that his descendants will inherit the land as an everlasting possession.

Onkelos Genesis 48:4

He said to me, Behold, I will make you fruitful and numerous, and I will make you into an assembly of nations [tribes]. I will give this land to your descendants after you for an everlasting possession.

Targum Jonathan on Genesis 48:4

And He said to me, Behold, I will increase thee and multiply thee, and make thee an assemblage of tribes, and will give this land to thy sons after thee for an everlasting inheritance.

וְעַתָּ֡ה שְׁנֵֽי־בָנֶ֩יךָ֩ הַנּוֹלָדִ֨ים לְךָ֜ בְּאֶ֣רֶץ מִצְרַ֗יִם עַד־בֹּאִ֥י אֵלֶ֛יךָ מִצְרַ֖יְמָה לִי־הֵ֑ם אֶפְרַ֙יִם֙ וּמְנַשֶּׁ֔ה כִּרְאוּבֵ֥ן וְשִׁמְע֖וֹן יִֽהְיוּ־לִֽי׃ 5 P Now, your two sons, who were born to you in the land of Egypt before I came to you in Egypt, shall be mine; Ephraim and Manasseh shall be mine no less than Reuben and Simeon.
Yaakov elevated Ephrayim and Menashe to the status of his own sons, equal to Reuven and Shimon, based on Joseph's role in sustaining the family and his desire to honor Rachel's memory. The text discusses the unity of the tribes in Israel, with blessings given to each tribe based on their history and future roles. In the Midrash, the counting of the tribes and the importance of tithing are emphasized, while the Mishnah discusses vows regarding benefiting from those born or yet to be born. The Second Temple text compares Ephraim and Manasseh to Reuben and Simeon, and the Talmud states that Ephraim and Manasseh are counted as two tribes, with Abba Shaul equating cursing a husband's parents in front of his children to doing so in his presence. The Targum notes that Jacob considered Ephraim and Menashe as his own sons.

Commentary

Yaakov tells Joseph that his two sons, Ephrayim and Menashe, will be treated as if they were his own sons, equal in status to Reuven and Shimon, receiving a double portion of the land of Canaan. These two sons were born before Yaakov arrived in Egypt, fulfilling the promise that they would be significant tribes like Reuven and Shimon. This decision to elevate Ephrayim and Menashe was based on various factors, including Joseph's role in sustaining the family during the famine and Yaakov's desire to honor Rachel's memory.

Chizkuni, Genesis 48:5:1

ועתה, שני בניך וגו, “and now, as far as your two sons are concerned, etc.;” according to the Talmud in Baba Batra 123, the reason why Yaakov appointed both of Joseph’s sons as becoming founders of the twelve tribes, something he did not promise to any of his other sons, was because Joseph had sustained the whole family during the years of famine. Further more, Joseph had been the firstborn of Rachel who had been his principal wife, as opposed to the respective firstborn sons of Zilpah and Bilhah. Another explanation: Yaakov felt that this was one way he could honour the memory of Rachel versus the concubines by increasing the heritage of the sons of Rachel. Reuven had already forfeited his original claim to extra rights of the firstborn, having been guilty of a major indiscretion.

Da'at Zekenim on Genesis 48:5:1

אפרים ומנשה כראובן ושמעון יהיו לי, “Ephrayim and Menashe shall be for me as possessing the same status as Reuven and Shimon.” It is notable that the numerical value of the words כראובן ושמעון יהיו לי, are identical to the numerical value of אפרים ומנשה [with a difference of only “1, the former amounting to “1” more.” Ed.]

Or HaChaim on Genesis 48:5:1

ועתה שני בניך, "And now, your two sons, etc." As a result of this insight, ועתה, Jacob realised in retrospect that G'd had referred to two sons that were to be born to Joseph and that it was these that were destined to become גוי וקהל גוים as per that promise in 35,11. What G'd had meant was that Joseph's sons were to rank equally with Reuben and Shimon amongst Jacob's offspring.

Rabbeinu Bahya, Bereshit 48:5:1-3

כראובן ושמעון יהיו לי, “they will be for me just like Reuven and Shimon.” This verse shows that Yaakov transferred the birthright to Joseph. As to the verse in Chronicles I 5,1 “Reuven the first-born of Israel, but when he defiled his father’s bed his birthright was given to he sons of Joseph son of Israel but he is not to be reckoned as the first-born in genealogy.” Rashi holds that the transfer of the birthright did not include transfer of the right to inherit an extra portion of his father’s estate, but that only the honour due to the first-born was taken away from Reuven. Nachmanides rejects Rashi’s approach arguing that it is impossible to say that Joseph was given only part of the birthright, i.e. that he would be two of the twelve tribes without inheriting accordingly in the land of Israel. He quotes 49,22 as proof that Joseph became two tribes and uses the plural in the words יקראו בנחלתם, “they will be called such in their respective inheritances” as proof that Joseph’s birthright included the extra share of the inheritance. This is also in accordance with the translation of Onkelos who renders the words בנות צעדה עלי שור in 49,22 as תרין שבטין יפקון מבנוהי יקבלון חול'קא ואחסנתא as “two tribes from my sons will receive חולקא and אחסנתא” (different categories of land shares respectively).

Radak on Genesis 48:5:1

עד בואי, I am not saying that all your sons will be treated as if they were literally my own sons; only Menashe and Ephrayim will enjoy this status.

Rashbam on Genesis 48:5:1

ועתה שני בניך וגו', seeing that G’d has given me the land of Canaan as a possession, I can make you the firstborn with the right to receive two portions of that land. This means that in effect you will receive the share of two tribes. Your sons will receive an allocation equal to the combined allocation of Reuven and Shimon.

Rashbam on Genesis 48:5:2

עד בואי, before I arrived. We had been informed in 41,3 that two sons had been born to Joseph before the onset of the famine, i.e. before Yaakov came to Egypt.

Rashi on Genesis 48:5:1

הנולדים לך עד באי אליך literally, WHO WERE BORN TO THEE . . . UNTIL I CAME TO THEE, i.e. before I came to thee. It signifies as much as: WHO WERE BORN from the time when you left me UNTIL THE TIME WHEN I CAME TO YOU. לי הם THEY SHALL BE MINE — they shall be counted amongst my other sons, to receive a portion in the Land each for himself (i.e. each to have his own territory exactly as each of my other sons has).

Rashi on Genesis 48:5:2

לי הם THEY SHALL BE MINE — they shall be counted amongst my other sons, to receive a portion in the Land each for himself (i.e. each to have his own territory exactly as each of my other sons has).

Sforno on Genesis 48:5:1

ועתה שני בניך הנולדים לך....לי הם, G’d gave me only these two sons of yours together with you. Yaakov had confirmed his meaning when he said that just as he had not expected to see Joseph again he had also not expected to live to see two of his sons. (verse 11)

Siftei Chakhamim, Genesis 48:5:1

לפני — before I came to you... [Rashi explains this] because עד בואי seemingly implies they were born after Yaakov came to him. But in 41:50 it is written, “Two sons were born to Yoseif before the years of famine came.” And when Yaakov came to Yoseif, two famine years had already passed. Thus Rashi explains, “Before I came...”

Steinsaltz on Genesis 48:5

And now, based on the aforementioned promises, your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine; I am adopting them as though they were my children. Ephraim and Manasseh, like Reuben and Simeon they shall be for me. Your first and second sons, my grandsons, will be elevated to equivalent status as that of my own first and second sons.

Tur HaArokh, Genesis 48:5:1

אפרים ומנשה כראובן ושמעון יהיה לי,” Ephrayim and Menashe will be to me just as Reuven and Shimon.” It appears from Rashi’s commentary that the division of the land in the days of Joshua was not based on the actual claimants, the sons of Yaakov still being alive at the time, but it was based on a principle known as גלגול, re-incarnation. It did not matter therefore, that Yaakov appeared to have compared the younger son Ephrayim, to Yaakov’s eldest, Reuven. Ephrayim and Menashe were to be “tribes” in name only, they did not replace the concept of “the tribe of Joseph.” [the cut off point for being included in the original family of Yaakov was the date of their arrival in the land of Egypt. Seeing that both Ephrayim and Menashe had been born prior to Yaakov’s arrival, even though they had been born on the contaminated soil of Egypt, enabled Yaakov to confer the status on them that he is about to bestow. Ed.] Nachmanides questions the wordsעל שם אחיהם יקראו בנחלתם, “they will be included under the names of their brothers in their inheritance,” claiming that these very words indicate that the “name” is of the essence, not as Rashi suggests that they were “tribes” in name only. Besides, Nachmanides holds that the land division under Joshua was not based on the original Israelites who had left Egypt being considered as having been resurrected, and the size of the land holdings being based on the size of their families at that time, but that each tribe received the same size of territory in the Land of Israel, although the parcels were not of equal quality as farmland, etc. When the Torah had instructed that the more numerous tribes should receive larger portions of land, whereas the less numerous ones would receive a smaller share, (Numbers 26,4) this referred to the basic family units within the tribe, not to the tribes themselves. These family units were based on the state of affairs of the families when they left Egypt. [if, due to the sin of the spies and the death decreed on that whole generation, taking possession of the land had not been postponed by 40 years, a whole generation, there would not have been a problem in understanding the instructions of the Torah. Ed.] It is therefore quite easy to understand that the tribal portions allocated to Ephrayim and Menashe by Yoshua equaled those of Reuven and Shimon.]

Jewish Thought

The text discusses the significance of the number of tribes in Israel, with 13 tribes representing unity and the oneness of God. The four empires that took rulership from Israel are seen as detracting from the glory of God's name, as Israel testifies to the unity of God. The blessings of the tribes in the future are discussed, with each tribe receiving specific blessings based on their history and future roles, such as Benjamin being uninvolved in the struggle between Joseph and his brothers, and Zevulun supporting Issachar in Torah study. Moses concludes the blessings by expressing wishes for a long life and victory for the tribes.

Akeidat Yitzchak 104:1:12

After having blessed the tribes that represented the priesthood and the monarchy, the tribe that is privileged to host the holy Temple in the future, is blessed next. The fact that Benjamin is G'ds beloved is testified to by that very fact, (verse 12) A major factor is that it was the only tribe wholly uninvolved in the struggle between Joseph and his brothers. Joseph who is the mainstay of the kingdom of the ten tribes, comes next. Since Ephrayim will be the leader of that kingdom, the abundance of blessings heaped on Joseph are partly to be viewed as applying to all the ten tribes, but they are identified with Joseph who had displayed moral fortitude in his encounter with the wife of Potiphar. The reference to Joseph as an ox, has been discussed in chapter thirty. Issachar and Zevulun are named next, being the remaining sons of Jacob's major wives Rachel and Leah. Also, they complete the camp of Yehudah. Zevulun is here mentioned ahead of Issachar though he was younger, in recognition of the fact that he assumed the burden of earning a livelihood for his brother Issachar so that the latter could devote himself to Torah study, (verse 18) The "tents” referred to, are the seclusion of the yeshivah, the Torah academy. Zevulun's maritime activities will be amply rewarded so that he can afford to entertain "nations." Gad's turn is next, since he too was considered a reward from G'd by his mother for having turned her handmaid over to Jacob as a wife. Also, he completes the camp of Reuben and the unnamed Shimon. The blessing marchiv Gad, who expands Gad, refers to the fact that it was this tribe that was the first to settle on the East Bank of the Jordan. It was also he who formed the vanguard when it came to fighting for possession of the West Bank. He considered the fact that Moses, Aaron and Miriam were all buried in his tribal territory, as a good omen for his choice of location, and an insurance of the tribe's future loyalty to G'd and Torah. Dan is head of the army group forming the rearguard. His being described as a hit and run expert, fits Samson the best known of his heroes. Naftali being senior to Asher, is mentioned next. Since the chronological order has not been observed in these blessings, Moses is anxious to conclude the blessings for the individual tribes with Asher, who is not only assured of an abundance of material wealth, but is assured that this will not cause jealousy among his brothers, i.e. "he will remain popular with his brothers." (verse 24) In this way the blessings applicable to the nation as a whole in verse twenty five, are an extension of the bounty promised to Asher. Just as at the beginning of the blessings, the line "may Reuben live and not die," refers to the wish that no sudden death should cut short his normal lifespan, so also at the end of the blessings Moses expresses the wish (verse 25) "and as your young days so shall be your old age," meaning that eventual death should come about only as the result of the natural process of aging. "Riding the heavens" (verse 26), is a symbol of the speed with which G'd may come to Israel's aid when needed. The prophecies of Moses, unlike those of Bileam, are not intended for the distant future. Bileam had spoken about "I can see it, but not now" etc.; not so Moses who describes G'd as "riding the clouds" to Israel's assistance as something in the immediate future. In order to be meaningful, victory must comprise four elements. 1) The victor should emerge unharmed. 2) The enemy must have been harmed. 3) The enemy must be seen to have been hurt. 4) Such hurt must be real, not merely superficial. Moses deals with these four aspects of victory in verse twenty nine. 1) "The shield of Your help." 2) "The sword of Your excellence." 3) "Your enemies will dwindle before you," and 4) "You will tread upon their heights." You will be seen to be enjoying the fruits of victory.

Ner Mitzvah, Volume I 8

From the aspect of this lack which is inherent in the creation were born these four empires, who took royalty/kingship/dominion from Yisrael. As this nation [Yisrael] was created for the Glory of Hashem, as it's written: (Isiah 43:21) "This nation I created to speak of my praise". These four empires that inherited rulership from Yisrael detract from the glory of Hashem in the this lower world. For even if one is to find something within them which augments the honor of Hashem's name, as we will explain, for [as people say to a hornet] neither any of your stingers nor any of your honey does Hashem desire, for the essence of his Glory is when Hashem is One in his world and there is none beside him, and this particularly the other nations diminish. No nation was created for this with the exception of Yisrael, for they also are one, as is hinted at in the verse: (Isiah 43,21) "This nation I created to speak of my praise". For in this verse is the phrase "This Nation" ["עם "זו], and the Gematria of the word זו is 13, which is the also the Gematria of the word One [אחד]. For Yisrael are 13 tribes including the tribe of Levi, for Ephraim and Menashe are two (Of the twelve brothers, Yosef is split into his two sons which makes 13). And thus, we find a parallel between the word One [אחד] and the tribes. The Tribe of Levi is a singular tribe and separated from all the other tribes, and it a tribe unto itself, and it is represented by the א [Aleph] in the word אחד [One], for א represents singularity [as the Gematria of Aleph is 1]. And the ח [Chet] corresponds to the children of the Foremother [Rachel and Leah] for they are eight outside of Levi [Reuven, Shimon, Yehuda, Issaschar, Zvulin, Binyamin, Ephriam, Menashe] and this is hinted at in the ח of אחד. The other 4 [ד] are the children of the maidservants [Billah and Zilpah who gave birth to Gad, Asher, Dan, and Naftali]. There the verse says "This Nation" ["עם "זו] to allude to the Oneness of Yisrael, "they will speak of my praise" the essential praise here is that Hashem should be One with nothing besides. This [the number of tribes] is not accidental but purposefully done by Hashem from the outset of creation, for this nation [Yisrael] testifies that Hashem is One, as it is said in the Midrash that Yisrael testify about Hashem that he is One. We don't have room to expand on this idea here. But the four empires nullify the unity of God in the world, for the take rulership from Yisrael, and they [Yisrael] testify on the Unity of Hashem. Therefore, at the end of the four empires, when Kingship/Royalty will return to Yisrael, the following is written (Obadiah 1:21): "For liberators shall march up on Mount Zion to wreak judgment on Mount Esau; and dominion shall be the LORD’s." and in (Zecharia 14,9) "Hashem will be King over all the world - on that day Hashem will be One and His Name will be One." And this is as we have said, that the empires are four and this number represents a deviation from Unity. For a central point which has no sides and is singular is One, as is known, and it is impossible that there could be two corresponding to a center, for a center is one and one alone. And the directions are divergent, for this one stretches to the East, and this one the opposite direction to the West, and this to the South and this to the North. If you think deeply you will realize that these four directions are definitionally divergent, and therefore they are the antithesis of Unity. As such, Yisrael is concealed in a hint in the verse at the beginning of creation: " בראשית". [This word, the first in the Torah, classically translated as "in the beginning" is deeply problematic from a grammatical standpoint. The Maharal quotes Rashi quoting the Midrash on how to resolve this conflict with a different translation]. For the sake of Yisrael was the world created! They are the primary dependent entity created by Hashem, and therefore it is appropriate that they be hinted to at the beginning of creation. A similar idea is seen in the hinting of the four empires, which is a result of a definitional lack found in the creation through its inherent lack of being created [as we have at length seen above].

Midrash

In the Midrash Tanchuma Vayechi 15:2, the text discusses the counting of the tribes, explaining that when Levi is counted among the tribes, Ephraim and Manasseh are not counted, and vice versa. In Midrash Tanchuma Re'eh 14:1, the importance of tithing is emphasized through examples from the lives of Abraham, Isaac, and Jacob. Additionally, the text discusses the significance of tithing in relation to the firstborn and the tribes. In Midrash Tanchuma Buber Vayeshev 5:1, it is explained that Jacob's face resembled Joseph's, emphasizing the connection between them. The Pirkei DeRabbi Eliezer 36:7 and 48:3 discuss how the sons and daughters of a man are considered as his own, using examples from Jacob and Laban. The Bamidbar Rabbah 14:7 and Aggadat Bereshit 5:2 explore the significance of the tribes and the blessings given by Jacob to his sons. Finally, the Eikhah Rabbah Petichta 33 discusses the traditions and events associated with the fifteenth of Av, including the tribes being permitted to marry each other and the burial of the slain of Beitar.

Aggadat Bereshit 5:2

[2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both." Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons." Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons." What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not." Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age? By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see. Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me.

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 70:7

“This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You” (Genesis 28:22). “This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You.” One idolater asked Rabbi Meir, he said to him: ‘The first issue of your donkey, with what is it redeemed?’ He said to him: ‘With a lamb, as it is written: “The first issue of a donkey you shall redeem with a lamb [seh]”’ (Exodus 34:20). He said to him: ‘If he does not have a lamb?’ He said to him: ‘With a goat.’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is as it is written: “You shall take it from the sheep or from the goats”’ (Exodus 12:5). He said to him: ‘That is for the paschal lamb.’ He said to him: ‘A goat is also called seh.’ [He said:] ‘From where do you derive this?’ He said to him: ‘“These are the animals that you may eat: An ox, a sheep [seh khevasim], and a goat [seh izim]”’ (Deuteronomy 14:4). He stood and kissed him on his head. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A certain Samaritan asked Rabbi Meir, he said to him: ‘Do you not say that Jacob is truthful, as the verse says “Give truth to Jacob”?’ (Micah 7:20). He said to him: ‘Yes.’ He said to him: ‘But did he not say: “Everything that You will give me I will tithe to You”?’ He said to him: ‘Yes.’ He said to him: ‘He separated the tribe of Levi as a tithe. Why did he not separate one from the other two tribes?’ (There were twelve tribes. One tenth of twelve would be 1.2 tribes, but Jacob set aside only one tribe, which is a tenth of ten, and not a tenth of twelve.) He said to him: ‘Were they twelve? Were they not fourteen? “Ephraim and Manasseh will be for me like Reuben and Simeon”’ (Genesis 48:5). He said to him: ‘All the more so – if you add water, add flour.’ (If you add more tribes, you should increase the tithe.) He said to him: ‘Do you not concede to me that there were four matriarchs? The firstborn is sacred, and sacred does not produce sacred.’ (Deduct one tribe for the firstborn of each of the matriarchs; therefore, tithes need be taken only from ten.) He said to him: ‘Happy are you, and happy is your nation, that you are found in its midst.’

Bereshit Rabbah 82:4

“God said to him: I am God Almighty. Be fruitful and multiply; a nation and an assembly of nations will be from you, and kings will emerge from your loins” (Genesis 35:11). “God said to him: I am God Almighty. Be fruitful and multiply” – Rabbi Yudan said in the name of Rabbi Yitzḥak: I used to say: Reuben was already out. Simeon was already out. Benjamin had already emerged from his loins and was still in his mother’s womb. (He used to wonder who this blessing referred to, given that Jacob’s sons were all born except for Benjamin, and Rachel was already pregnant with him, such that he had already emerged from Jacob’s loins. ) Then I said: “A nation” – this is Benjamin; “and an assembly of nations” – this is Manasseh and Ephraim, as it is written: “His descendants will be a plenitude of the nations” (Genesis 48:19). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman: “And kings will emerge from your loins” – this is Yerovam and Yehu. The Rabbis say: Is it possible that Avner was a righteous man and he disputed that the kingdom [belonged to] the house of David? It is that he expounded a midrash, and crowned Ish Boshet. (See II Samuel 2:8–9. ) That is what is written: “And kings will emerge from your loins” – this is Saul and Ish Boshet. What did they see that led them to draw near and ostracize in the case of the concubine in Giva? (See Judges chap. 20–21. ) It is, rather, that they read a verse and ostracized them, and read a verse and immediately welcomed them. They read a verse and ostracized them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5). (They felt justified in ostracizing the tribe of Benjamin because Manasseh and Ephraim counted as two tribes, such that there would be twelve tribes even without Benjamin. ) They read a verse and welcomed them: “A nation and an assembly of nations will be from you.” (As stated above, this refers to Benjamin as well as Manasseh and Ephraim, and therefore they welcomed Benjamin back and cancelled his ostracization. )

Eikhah Rabbah, Petichta 33

Rabbi Ze’eira began: “My lyre is for mourning, and my flute is for the voice of weepers” (Job 30:31). There it is taught: Rabban Shimon ben Gamliel said: There were no days as joyous for Israel as the fifteenth of Av and as Yom Kippur, on which the daughters of Jerusalem would go out in white borrowed garments so as not to embarrass one who did not have one. All the garments require immersion. The daughters of Israel would go out in them and dance in the vineyards. (Mishna Taanit 4:8.) It is taught: One who did not have a wife would turn to there. What would they say? ‘Young man, lift your eyes and see what you are choosing for yourself. Do not look at beauty, look at lineage.’ Likewise it says: “Emerge, daughters of Zion, and gaze at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11). “The day of his wedding” – this is the giving of the Torah. “The day of the rejoicing of his heart” – this is the building of the Temple, may it be built speedily in our days. Granted Yom Kippur, as it is a day of pardon and forgiveness for Israel, the day on which the last tablets were given. However, what is the fifteenth of Av? Rabbi Yaakov bar Aḥa said in the name of Rabbi Asi: It is the ideal time for chopping trees, as all the trees chopped on it do not produce a worm, and it is taught: Any wood in which a worm is found is disqualified from being atop the altar. (Mishna Midot 2:5.) Rabbi Abba bar Kahana and Rabbi Asi said in the name of Ulla in the name of Rabbi [Yehuda HaNasi]: It was then that Hoshea ben Ela canceled the sentries that Yerovam ben Nevat had deployed on the roads. (Yerovam, king of Israel, appointed sentries to prevent the residents of his kingdom from ascending to Jerusalem for the pilgrimage festivals.) Rav Kahana asked before Rav: Is it possible that he did all this good and it is written in his regard: “Shalmaneser, king of Assyria, ascended against him, [and Hoshea became his servant]” (II Kings 17:3)? Rather, it is because he removed the collar from his neck and placed it on the neck of the masses, and he did not say: All the people should ascend and pray, but rather, anyone who wishes to ascend let him ascend. (Hoshea was punished, and the rest of his kingdom was punished as well (see II Kings 17:6), because he did not encourage them to ascend to Jerusalem and most of the people did not actually ascend. Previously it had been the king’s fault that the people did not ascend, as they could not go because of the sentries; subsequently it was the people’s fault, and therefore the entire kingdom was punished.) Rabbi Shmuel bat Naḥmani [said], and some say it in the name of Rabbi Shmuel bar Yitzḥak: [The fifteenth of Av is] the day the tribes were permitted to enter into marriage with one another, as it is stated: “And every daughter who inherits an inheritance [from the tribes of the children of Israel shall be a wife to one of the family of the tribe of her father]” (Numbers 36:8), and it is written: “And no inheritance shall pass from tribe to another tribe…” (Numbers 36:9). Is it possible for a daughter to inherit [from] two tribes? Rather, say on this basis, her father was from one tribe and her mother from another tribe. (The verse refers to a daughter who inherits “from the tribes of the children of Israel,” implying that her parents were from different tribes. But then the verse goes on to state that a woman cannot marry a man from a different tribe. The Sages understood this to mean that it was only in the first generation when Israel entered the land that women could not marry men from other tribes. The date when it was officially determined that from then on it was permissible was the fifteenth of Av.) The Rabbis said: [It is] the day the tribe of Benjamin was permitted to enter the congregation, as it is written: “Cursed is one who gives a woman to Benjamin” (Judges 21:18). Rabbi Yoḥanan said: They read a verse and drew them near, they read a verse and distanced them. They read a verse and drew them near: “A nation and an assembly of nations shall be from you” (Genesis 35:11). (When God promised this to Jacob, Benjamin had not yet been born, meaning that it was necessary to ensure that Benjamin would procreate.) They read a verse and distanced them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5) – as they are not considered with their brothers. (The total of twelve tribes could be achieved without Benjamin, with the addition of Ephraim and Manasseh.) Rav Yehuda said that Shmuel said: It was the day that the tribes were permitted [to marry each other]. Rav Matna said: It was the day that the slain of Beitar were allowed to be buried. Rabbi Eliezer the Great said: It is reasonable on the fifteenth; from that point on, the intensity of the sun wanes and they would no longer chop wood for the arrangement. Rabbi Menasya said: They called it the day of the breaking of the scythe. From that point on: One who adds, adds, and one who does not add, will be gathered. (From this point on, the nights begin to be lengthy. Since night is a good time for Torah study, the midrash states that years of life will be added for one who adds to his hours of Torah study. One who does not will die young.) Rabbi Avin and Rabbi Yoḥanan said: It is the day that the digging for those who died in the wilderness was halted. Rabbi Levi said: Every eve of the ninth of Av, Moses would dispatch a herald to the entire camp, saying: ‘Go out and dig,’ and they would go out and dig graves and sleep in them. In the morning, he would dispatch a herald saying: ‘Rise and separate the dead from the living,’ and they would stand and take themselves out. Fifteen thousand and more were subtracted, (Each year) for a total of six hundred thousand. In the fortieth year, the last one, they did so and found themselves intact. They said: It appears that we were mistaken in our calculation, and they did the same on the tenth, the eleventh, the twelfth, the thirteenth, and the fourteenth. When the moon was full, they said: It appears that the Holy One blessed be He abrogated the decree from upon us, and they then rendered it a holiday. But due to their iniquities, mourning beset this world with the destruction of the Temple twice. That is what is written: “My lyre is for mourning, and my flute is for the voice of weepers” (Job 30:31). “The people wept that night” (Numbers 14:1) – when they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1).

Midrash Tanchuma Buber, Re'eh 12:2

A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him: Do you not say that indeed your ancestor Jacob is truthful, since it is written (in Micah 7:20): YOU GIVE TRUTHFULNESS TO JACOB …? said to him: He separated out the tribe of Levi for the tribes, one out of ten. Should he not have separated out from two more ? He said to him: You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5): EPHRAIM AND MANASSEH SHALL BE MINE LIKE REUBEN AND SIMEON. He said to him: So here there is support for it. You have added standing grain. Have you added water? He said to him: Do you not admit that there are four matriarchs? [Take away from them the four firstborn (of Jacob's four wives),] since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something holy. He said to him: It is good for your people that you are among them. (Prov. 6:20:) AND DO NOT FORSAKE THE TORAH OF YOUR MOTHER (immekha), your people (ummatekha). That is what David said (in Ps. 40:9 [8]): TO CARRY OUT YOUR WILL, MY GOD, IS MY DESIRE, . R. Aha [bar Ulla] said: Is there Torah within the belly? And is it not so written (in Jer. 31:33): AND UPON THEIR HEART (not their belly) I WILL WRITE IT? It is simply that David said: May a curse come upon me, if something goes down into my belly, except when it is tithed. This is what is written (in I Chron. 27:25): AND OVER THE TREASURIES OF THE KING WAS AZMAVETH BEN {AZRIEL} [ADIEL]. AND OVER THE TREASURIES IN THE COUNTRY, {IN THE VINEYARDS, IN THE MOUNTAINS,} [IN THE CITIES, IN THE VILLAGES,] AND IN THE TOWERS WAS {JOHANAN} [JONATHAN] BEN UZZIAH. (In other words, David was concerned enough about tithes to appoint overseers.) For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

Midrash Tanchuma Buber, Vayeshev 5:1

Another interpretation (of Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH. < The interpretation is > that Jacob's face was like Joseph's. (As Rashi informs us (ad loc.), the midrash needs to explain why Jacob’s generations are being ascribed to Joseph. Cf. Gen. R. 84:6, which argues that one should expect any discussion of Jacob’s children to begin with Reuben.) Where is it shown? Where it says so (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH [MORE THAN ALL HIS SONS BECAUSE HE WAS THE CHILD OF HIS OLD AGE. But look, Benjamin was younger than < Joseph >; yet it says: < Joseph was > THE CHILD OF HIS OLD AGE. It is simply that he had features (Gk.: eikonion.) which resembled him. Ergo (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH]. Just as Jacob raised up tribes; so did Joseph raise up tribes. It is so stated (in Gen. 48:5): EPHRAIM AND MANASSEH SHALL BE MINE LIKE REUBEN AND SIMEON. Ergo (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.

Midrash Tanchuma, Re'eh 14:1

Another explanation (of Deut. 14:22), “You shall tithe, tithe.” This is related to the verse (in Is. 24:5), “And the earth was distorted under its inhabitants, because they transgressed Torahs; (Torot. Such a literal translation is required by the midrash. In the biblical context the word denotes something more general, such as teachings.) they violated a statute; [they broke an eternal covenant].” R. Isaac said, “You have already been false to it, and [so] it is distorted for you. It [may] show you standing grain, but it does not show you a shock of sheaves. It [may] show you [a shock of sheaves, but it does not show you a threshing floor]. It [may] show you a threshing floor, but it does not show you a winnowed heap. Why [not]? (Ibid.:) ‘Because they transgressed Torahs; they violated statutes,’ in that they did transgress two Torahs, the written Torah and the oral Torah; (ibid.) ‘they violated a statute,’ the statute of tithes; (ibid.) ‘they broke an eternal covenant,’ an ancestral covenant.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.” (Prov. 6:20:) “My child, keep your father's commandments, [and do not forsake the Torah of your mother].” R. Huna said, “Our earliest ancestors separated out terumot and tithes.” Abraham separated out the great terumah, as stated (in Gen. 14:22), “[Then Abram said unto the king of Sodom,] ‘I have lifted up my hand unto the Lord, God most high.’” A lifting up is nothing but a terumah (rt.: rwm), as you say (in Numb. 18:26), “[Now you shall speak unto the Levites and say unto them, ‘When you receive tithes from the Children of Israel, the tithe that I have given you as your portion,] you shall lift (rt.: rwm) out of it a terumah of the Lord, [a tithe from the tithe].’” Isaac separated out the second tithe, as stated (in Gen. 26:12), “So Isaac sowed on that land and reaped in that year a hundredfold, [for the Lord had blessed him]”; R. Eiba bar Kahana said, “Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.), ‘for the Lord had blessed him.’” (See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, perhaps the blessing of Gen. 26:12 would have been the result of Isaac’s second tithe.) Jacob separated out the first tithe, as stated (in Gen. 28:22), “and of all that You give me, I will surely set aside a tithe for You.” A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him, “Do you not say that indeed your ancestor Jacob is truthful?” He said [back] to him, “Yes, as it is written (in Micah 7:20), ‘You give truthfulness to Jacob.’” [The Cuthean] said to him, “He separated out the tribe of Levi [as a tithe] for the tribes, [i.e.,] one out of ten. Should he not have separated out [a tithe] from two more [tribes]?” R. Meir said to him, “You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5), ‘Ephraim and Manasseh shall be mine like Reuben and Simeon.’” He said to him, “So here you are supporting me. You have added flour. Have you added water?” He said to him, “Do you not admit that there are four matriarchs that had four first-borns? Take away from [the fourteen] the four firstborn (of Jacob's four wives), since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something [else that is] holy.” He said to him, ‘It is good for your people that you are among them.” Hence it is written (Prov. 6:20), “and do not forsake the Torah of your mother (immekha),” [i.e.,] your people (ummatekha). That is what David said (in Ps. 40:9), “To carry out Your will, my God, is my desire, [for Your Torah is within my belly].” R. Aha bar Ulla said, “Is there Torah within the belly? And is it not so written (in Jer. 31:33), ‘and upon their heart (not their belly) I will write it?’ It is simply that David said, ‘May [a curse] come upon me, if something goes down into my belly, except when it is tithed.’ This is what is written (in I Chron. 27:25), ‘And over the treasuries of the king was Azmaveth ben Adiel; and over the treasuries in the country in the cities, in the villages, and in the towers was Jonathan ben Uzziah.’” (In other words, David was concerned enough about tithes to appoint overseers.) For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

Midrash Tanchuma, Vayechi 15:2

R. Yohanan said: Where there actually only twelve tribes? Does it not say: Ephraim and Manasseh shall be like Reuben and Simeon (Gen. 48:5), making fourteen in all? The answer is that when Levi is counted among the tribes, they are not counted, and when Levi is not counted among the tribes, Ephraim and Manasseh are reckoned as one tribe. How do we know this It is written: Of the children of Joseph: of Ephraim, Elishama the son of Manasseh … Gamaliel (Num. 1:10). Hence, all these are the twelve tribes—no more and no less.

Pirkei DeRabbi Eliezer 36:7

The sons of a man's sons are like his own sons. Whence do we learn (this)? From Jacob, because it is said, "Ephraim and Manasseh, even as Reuben and Simeon, shall be mine" (Gen. 48:5). Were they his sons? Were they not the sons of his son? But it teaches thee that the sons of a man's sons are as his own sons. And the sons of one's daughters are as one's own sons. Whence do we learn (this)? From Laban, because it is said, "And Laban answered and said unto Jacob, The daughters are my daughters, and the sons are my sons" (Gen. 31:43). Were they then his sons? Were they not the sons of his daughters? But it teaches thee that the sons of a man's daughters are like his own sons.

Pirkei DeRabbi Eliezer 48:3

Rabbi Elazar, son of 'Arakh, said to them: The Holy One, blessed be He, said this to Abraham only at the hour when he had seed, as it is said, "Thy seed shall be a stranger in a land that is not theirs" (ibid.). From the time when Isaac was born until Israel went forth from Egypt 400 years (elapsed). (Rabban Jochanan, son of Ẓakkai) said to him: Verily it is written, "Now the sojourning of the children of Israel, which they sojourned in Egypt, was four hundred and thirty years" (Ex. 12:40). He answered him, saying: 210 years Israel abode in Egypt, and five years before Jacob came to Egypt there were born unto Joseph(the fathers of) two tribes, Manasseh and Ephraim, and they belonged to the Israelites. Behold, (we have) 215 years of days and nights, (this equals) 430 years; for the Holy One, blessed be He, reduced the time for the sake of the merit of the Patriarchs, for they are the mountains of the world, and for the sake of the merit of the Mothers, for they are the hills of the world, and concerning them the Scripture says, "The voice of my beloved ! Behold, he cometh, leaping upon the mountains, skipping over the hills" (Cant. 2:8).

Mishnah

One who vows not to benefit from those born can benefit from those who will be born after the vow, but if one vows not to benefit from those who will be born, they cannot benefit from those already born. Rabbi Meir allows benefiting from those already born, while the Rabbis believe the vow includes both those who will be born and those already born.

Mishnah Nedarim 3:9

One who takes a vow not to derive benefit from those that are born [yeludim] is permitted to derive benefit from those who will be born [noladim] after the time of the vow. But if one takes a vow not to derive benefit from those who will be born, he is also prohibited from deriving benefit from those that are already born at the time of the vow. Rabbi Meir permits deriving benefit even from those that are already born at the time of the vow because he holds that the one taking the vow was precise in prohibiting only those that will be born. And the Rabbis say: He intended to include with this expression only one whose nature is to be born. Therefore, both those who will be born and those who were already born are included in the vow.

Musar

Joseph, a branch of Jacob, fathered Ephrayim and Menasseh, considered equal to Reuben and Shimon by Jacob. Joseph had a close connection with both the sons of Jacob's major wives and his concubines. The name Joseph is seen as a miniature edition of the letter ו in God's name, with a scriptural allusion found in Isaiah 11, 6.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 6

Something similar is true of Joseph. Although Joseph himself is a branch of Jacob, he did father two of the regular tribes, i.e. Ephrayim and Menasseh, whom Jacob compared in status to Reuben and Shimon (Genesis 48, 5). When we look once more at the word אחד, we will find that Joseph was unique in having a close connection with both the letter ח i.e. the brothers of Jacob's major wives, seeing he himself was one of those. He was also closely attached to the sons of Jacob's concubines, since the Torah describes Joseph as being raised primarily among the sons of Zilpah and Bilhah (37, 2). Considering the expression והוא נער, also stressed in that verse, we find in it an allusion to something I have previously mentioned, namely that יעקב contains an allusion to the letter ו in the four-lettered Ineffable Name. The name יוסף must then be viewed as a miniature edition of that same letter in G–d's name. The scriptural allusion to this concept is found in Isaiah 10, 19 ונער יכתבם, "and a lad will write them down." [This is probably an error, and should have been a quote from Isaiah 11, 6 ונער קטן נוהג בם. Ed.]

Quoting Commentary

Or HaChaim explains that the construction of the Tabernacle was as important to God as the creation of the universe, with the ten strips of cloth representing the ten directives used in creation. Tur HaArokh discusses Yaakov's instructions to his sons regarding his burial and the significance of not allowing Canaanite descendants to carry his casket. Rabbeinu Bahya delves into Yaakov's truthfulness when obtaining the blessing from Yitzchak, explaining the significance of the number of sons and the tribe of Levi. Or HaChaim further elaborates on the symbolic meaning behind the materials and construction of the Tabernacle. Tribal Lands discusses the importance of Ephraim and Manasseh in the future of Israel. Chidushei Chatam Sofer explains the concept of foresight and the use of "nolad" in predicting future events. Covenant and Conversation discusses Jacob's transfer of the firstborn right to Joseph over Reuben, contrasting it with the laws in Parashat Ki Tetzeh.

Chidushei Chatam Sofer on Gittin 56a:1

We say in Tractate Tamid, "Who is wise? The one who see the nolad (i.e., who has foresight)." And it doesn't say, "the one who sees the future to come." And we use the language of "nolad" (lit. "that which was born"), for King Solomon, of blessed memory, said, "The lazy man says, 'There’s a lion in the street; I shall be killed if I step outside,'" for these words are the lazy one who buries his hands in the bowl" and is paranoid due to imaginary events which have never transpired. Therefore, it doesn't say, "Who is wise? The one who sees the future" -- because all foolish and lazy ones worry very much about vapor/vanity. But the wise one is the one who infers the future based on past events -- he is the wise. And behold the Sages said, "ha-nolad" (lit. "that which was born), i.e., from all those things which were born, which implies that these things were already born, as is written (Genesis 41:50), "two sons" - who were born to you, "before [the famine] came to you" - this also implies that this would happen (lit. be born) in the future, as it written, behold, "a son shall be born to the house of David, Josiah by name." Therefore we say in our mishnah, "Who is wise? The one who see the nolad (i.e. they have foresight)" from [that which] already happened in early days, and from similar events, and they see the future to be born from that which is happening now, and this is to say, the "nolad" which includes that which has already happened and that which will happen in the future. And, therefore, one should not find guilt in Rabbi Zekharya ben Avkolas because until this moment, it was unprecedented - that a Jewish individual would be so embittered to the extent that they'd hand over the Temple and all of Israel into the hands of the non-Jewish oppressors, and Rabbi Zekharya ben Avkolas had no reason to worry about this, but from then onwards, when an event like this has already happened, we say about all similar incidents, "Happy is the one who fears always."

Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, Ki Teitzei, Love Is Not Enough 16

Because of these substantive and linguistic parallels, the attentive reader cannot but hear in the law in Parashat Ki Tetzeh a retrospective commentary on Jacob’s conduct vis-à-vis his own sons. Yet that conduct seems to have been the opposite of what is legislated here. Jacob did transfer the right of the firstborn from Reuben, his actual firstborn, son of the less-loved Leah, to Joseph, the firstborn of his beloved Rachel. This is what he told Joseph: “Now, the two sons who were born to you in Egypt before I came here shall be considered as mine. Ephraim and Menashe shall be just like Reuben and Simeon to me” (Gen. 48:5).

German Commentary on Mishnah Nedarim 3:9:3

geboren werden. Die Form נולדים bedeutet zwar in der Bibel sowohl Geborene, s. Gen. 48, 5, als auch solche, die erst geboren werden sollen, s. I Kön. 13, 2; in der Volkssprache jedoch bedeutet נולדים in der Regel diejenigen, die erst geboren werden sollen, bei Gelübden aber ist die übliche Audrucksweise massgebend.

I Believe; A Weekly Reading of the Jewish Bible, Ki Tetzeh; Does Love Conquer All? 16

Now, your two sons, who were born to you in the land of Egypt before I came to you in Egypt, shall be mine; Ephraim and Manasseh shall be mine no less than Reuben and Simeon. (Gen. 48:5)

Or HaChaim on Exodus 26:1:1

ואת המשכן תעשה עשר יריעות, "And you shall construct the Tabernacle out of ten strips of cloth, etc. This number is an allusion to the ten directives G'd used when creating the universe. The Torah wants to tell us that construction of the Tabernacle was as important to G'd as creation of the universe itself. Constructing the Tabernacle would also confer as much merit on the Israelites as if they had personally brought about the creation of the universe which was created by means of ten directives.

Or HaChaim on Exodus 26:1:2

There are still other considerations behind the requirement to use such materials as twisted linen of specific colours, goats' hair, etc. It is not accidental that G'd commanded ten strips of cloth to be made of linen whereas He commanded eleven strips of cloth made of goats' hair (verse 7) to be constructed and to be placed on top of the ten inner strips of cloth. Also the commandment to join five each of the linen strips of cloth together to form one unit, or in the case of the strips of cloth made of goats' hair, to combine two units of five or six strips together, this too was not arbitrary. The reason for all this was that G'd thereby symbolically impressed the three basic letters of His Ineffable Name on these four sections of strips of cloth joined in units of 10+5+6. (י+ה+ו). G'd commanded that all of these strips of cloth be four cubits wide, regardless of whether they were made of linen or of goats' hair. The number four symbolises that G'd's name contains four letters. You will find that our sages in Shabbat 6 state that a minimum of 4 handbreadths square and ten handbreadths height is required to qualify as a private domain. This is an allusion to the four letters in the Ineffable Name of G'd adding up to the number 26. Similarly, 4 by 4 plus 10 adds up to 26, i.e י+ה+ו+ה. Seeing that the letter י is relatively holier than the other letters in G'd's name, the unit of ten strips of cloth made of linen formed the inner cover of the Tabernacle, being closest to (directly exposed to) the Holy Ark. The reason the strips had to be joined in units of five is an allusion to the thought that the first letter ה in G'd's name is always associated with the letter י. This is part of the mystique of the reading of the letter י. When you read (look at the spelling of) that letter as if it were a word, i.e. י־ו־ד, you are combining the י with the letters ו and ד, which between them make up the shape of the letter ה, although you actually read only a single letter. This is part of the mystical dimension חכמה and some of these mystical apects are alluded to in the details of the coverings of the Tabernacle. The first two letters of the word חכמה add up to 28, corresponding to the length of these various strips of cloth the Torah commands as coverings for the Tabernacle. The third letter of the word חכמה, i.e. the letter מ whose numerical value is 40, is represented by the width of 40 cubits which the two units of linen strips amount to when joined together width-wise. The fourth letter in the word חכמה, i.e. the letter ה, equals 5, which is represented by the fact that 5 such strips of cloth had to be sewn together into a unit. It also alludes to the five different kinds of kind deeds that derive from the emanation חכמה. Subsequently, G'd commanded the making of eleven strips of cloth out of goats' hair, their number (11) to complete the name of G'd, i.e. ו־ה. They were to be divided into units of five and six respectively to form an allusion to these two letters in the latter half of G'd's Ineffable Name. The combined width of these eleven strips of cloth of goats' hair, i.e. 44 cubits, are an allusion to the mystical dimension of the spelling of the Ineffable Name as words, i.e. יוד־הא־ואו־הא. When you spell the name in this fashion you obtain a total of 45. (We have already explained on Genesis 48,5 that a discrepancy of a single digit when working with numerical values is compensated for by either adding or subtracting the entire word as required in order to make up this digit, i.e. 44 plus or minus the word serving as basis of the gematria.

Rabbeinu Bahya, Bamidbar 2:2:12

A Midrashic approach found in Tanchuma Bamidbar 12: the reason the Torah speaks of איש על דגלו באותות, is that Yaakov had already told each of his sons what would be inscribed on their respective banners. He had commanded them that when he died none of the Egyptians and none of his grandchildren should touch his bier, seeing that among the latter there was someone of Canaanitic descent. This is the meaning of Genesis 50,12-13: “his sons did just as he had commanded them; his sons carried him all the way up to the land of Canaan.” The reason that the Torah twice wrote the line “his sons, etc.,” is to inform us that only his sons and no one else participated in carrying the casket in which Yaakov was being transported. He had instructed them that Yehudah, Issachar, and Zevulun were to support the eastern side of the casket, that Reuven, Shimon, and Gad were to support the southern side of the casket. Ephrayim, Menashe, and Binyamin were to carry the western side of the casket, whereas Dan, Asher, and Naftali were to carry the northern end of it. Joseph was not to carry any part of it seeing he was a king. Levi was not to carry any part of it seeing he was slated to carry the Holy Ark. It would not be appropriate that someone who would carry the Holy Ark should defile himself by carrying a casket. [Ephrayim and Menashe, though technically grandchildren, had been described by their grandfather as “like Reuven and Shimon,” i.e. as children (compare Genesis 48,5). Ed.] Yaakov had said that “if you will carry my casket in accordance with my instructions, then G’d will provide you each with flags in the desert. Now Moses made certain that the arrangement of who was going to encamp in which order around the Tabernacle would correspond to the order in which the tribes had carried Yaakov’s bier so that there would be no disagreements. G’d had told him that he would not have to figure out whom to place where as the matter had been arranged already by their patriarch Yaakov.

Rabbeinu Bahya, Bereshit 27:19:1

אנכי עשו בכורך, “it is I Esau, your firstborn.” When Yitzchak asked again: אתה זה בני עשו, “are you this son of mine Esau?” and Yaakov answers אני, “that is me,” we also have to understand the words in the same manner as here. There is no question that Yaakov spoke the truth on every occasion. This is what the prophet (Michah 7,20) emphasized when he said תתן אמת ליעקב, “You gave truth to Yaakov.” A further example of Yaakov speaking the truth when it does not appear this way at first glance, is when he said: “of all that You will give me, I will give a tenth to You as a tithe” (Genesis 28,22). He had twelve sons. When you add Ephrayim and Menashe who were Joseph’s sons of whom Yaakov said: “they shall be for me just like Reuven and Shimon,” (Genesis 48,5) this makes a total of fourteen. When you exclude from these the four firstborns (1 from each of his wives) that left ten sons who were Yaakov’s as opposed to being G’d’s. We have a rule that קדש, something already holy from birth or inception, is not subject to tithing. As a result of all this one of the ten sons had to become G’d’s, i.e. reserved for sacred rather than mundane tasks. This tribe was Levi. You observe that Yaakov’s words turned out to be true (though not recognised as true at the time they were uttered). Something similar is evident in our verse. When Yaakov said אנכי עשו, בכורך, he referred to the fact that he had acquired the birthright from Esau; he meant: “I am the one who replaces your firstborn Esau.” He knew that the only reason his father wanted to bestow the blessing on Esau was that Esau was the firstborn. He therefore hinted to his father Yitzchak that Esau had long ago ceased to be the firstborn (48 years ago) when he had sold his birthright to him. Yaakov was therefore entitled to receive the blessing his father wanted to bestow at this time. He considered himself Esau’s representative in the matter, and we know that legally speaking anyone who is the representative of the principal may act on behalf of that principal. If we needed proof of this, the best proof is that angels who are acting on behalf of G’d are accorded G’d’s name even, such as the angel in Exodus 3,1 who referred to himself as אני ה', “I am the Lord.” There are numerous such examples. One of the most pronounced such examples is found in Genesis 31,13 where the angel says to Yaakov: “I am the G’d of Beit El for whom you have anointed a monument (as an altar) where you have vowed to me, etc.” Clearly, the angel was speaking in the name of his Sender. [Surely, he did not mean to imply that Yaakov had built an altar in honour of an angel. Ed.] When Yaakov said אנכי עשו, בכורך, this was equivalent to his saying: “I am Esau,-to the extent that I am your firstborn.” Had he merely said: “I am Esau,” without adding the words “your firstborn,” this would have been a lie. The reason he added the words “your firstborn” was to draw attention to the fact that the blessing about to be dispensed was meant for the firstborn. When in response to Yitzchak’s question: אתה זה בני עשו, “are you indeed my son Esau, meaning “the one I am supposed to bless,” Yaakov answered: אני, this means: “I am the one.” Had he added the word Esau, he would have lied. By saying אני he merely meant that he was the one entitled to the blessing. As to Yaakov saying immediately afterwards עשיתי כאשר דברת אלי, “I have done as you instructed me,” how could this be truthful seeing that Yitzchak had not instructed him to do anything? We need to understand the word אלי as not meaning “to me,” but as “for my benefit.” Had Yitzchak not instructed Esau to bring him venison, Rivkah would not have overheard this and would not have ordered Yaakov to obtain the blessing (albeit by subterfuge). As to Yaakov’s asking his father: (verse 19) ואכלה מצידי, “in order to eat from my venison,” seeing he had not been hunting at all, how do we explain this without making a liar out of Yaakov? The word מצידי, means “from my food, i.e. from the food I have prepared for you.” We have a parallel example in Scripture of the word ציד meaning simply “food,” in Joshua 9,14 (where the Gibeonites tricking the Israelites are described) Samuel reports ויקחו האנשים מצידם, “the men (the leaders of the Israelites) took from their (the Gibeonites’) food supply,” (in order to check if indeed these people had come from afar) etc.

Rabbeinu Bahya, Bereshit 29:32:3

ותקרא שמו ראובן, “she called his name Reuven.” All the names given to the children of Rachel and Leah were inspired by Holy Spirit assisting their mothers in naming them. The names they gave the children all alluded to certain attributes of G’d. When Leah named her first four sons she alluded to the ten emanations from the bottom up. He called the first son Reuven alluding to the attribute of Justice which corresponds to the last letter ה in the Ineffable Name. Our sages (Bereshit Rabbah 44,12) had said that until Avraham had that letter added to his name he was unable to have a son with Sarah. The word ראובן alludes to ראייה, “seeing, taking note of.” The faculty of seeing is derived from the attribute of Justice, and this is why the עין הרע, “the evil eye” is such a dangerous and powerful characteristic as it directs attention to the attribute of Justice, i.e. retribution. The name שמעון which is derived from שמועה, as Leah said: “for G’d has heard that I am hated,” corresponds to an attribute symbolized by the letter ו in the same four-lettered name of G’d, and the 6 directions in which it extends. When Yaakov blessed Ephrayim and Menashe, the two sons of Joseph, by saying: “they shall be to me just as Reuven and Shimon” (Genesis 48,5), he meant to protect them against this influence of the evil eye which is associated with the attribute hate. Similar considerations prevailed when naming all the rest of the twelve sons. I will go into details when we get to the relevant verses.

Siftei Chakhamim, Exodus 22:25:2

A garment worn by day. The Nachalas Yaakov explains: Since it is written [in the next verse], “With what shall he lie down?” it is obvious that it is referring to a garment worn by night. [Thus we might think that this verse, too, is the same.] And when it is written, “You must return it to him till sunset,” it means before sunset, as in the verse, “Before ( עד ) I came to you” (Bereishis 48:5). Or [it could mean] that till sunset the garment remains in your hand, and then you should return it to him. Therefore, Rashi [needed to] explain that it is referring to “a garment worn by day.” [Rashi knows this] since he explained in Parshas Ki Seitzei that “and he will lie down in his garment” (Devarim 24:13) [refers to a garment worn by night. Thus, this verse must refer] to a garment worn by day. And [here, following our verse,] it concludes: “With what shall he lie down?” to also include [various types of other] garments [and bedding] used at night. You might ask: What does the lender gain by taking the security from him, if he has to return it [every day]? The Gemara (Bava Metzia 114b) already answered: If he lends with a security, the shmittah year does not release the loan. Furthermore, [if the borrower dies,] the security will not be considered as moveable possessions of the orphans. Therefore these possesions cannot be collected by the creditor.

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Ki Tetzeh; The Limits of Love 17

Now, the two sons who were born to you in Egypt before I came here shall be considered as mine. Ephraim and Manasseh shall be just like Reuben and Simeon to me. (Gen. 48:5)

Tribal Lands, Chapter 13; Menasheh 23

As Joseph entered with his two sons, Jacob declared that the future of the nation of Israel would feel the impact of these two grandsons as much as they would feel that of the personalities of the other tribes: “Manasseh and Ephraim will be as Reuben and Simeon to me” (Genesis 48:5). Jacob understood that Ephraim was destined for a measure of greatness beyond that of his older brother. No matter Joseph’s preference, Jacob envisioned Ephraim dominating Manasseh, both then and in the future: “Yesimkha Elokim ke-Ephraim ve-khe-Menasheh” (May God make you like Ephraim [first, and then] like Manasseh). (“I know Gideon will be of Manasseh; but Joshua will come from Ephraim!” BR 97:4–5; MHG I, 717 and 722–723; Tan. VeYeĥi 6; PRE 12b; Targum Yerushalmi, Genesis 48:20.)

Tribal Lands, Chapter 14; Ephraim 5

The primacy of Ephraim, second son of Joseph, was first noticeable when Jacob called upon his two grandsons to bless them. Though Ephraim was the younger, Jacob placed him first. “Now, your two sons that were born to you in the land of Egypt – they are mine! Ephraim and Manasseh will belong to me like Reuben and Simeon” (Genesis 48:5).

Tur HaArokh, Genesis 50:12:1

ויעשו בניו לו כן כאשר צום, ”his sons did for him exactly in accordance with his instructions.” Rashi understands the emphasis in our verse as being the word בניו “his sons,” i.e. that his grandsons were not to be pallbearers. Some of these grandsons had been mothered by Canaanite women, and Yaakov did not want to be carried by them. If so, it seems hard to understand that Yaakov, while alive and much younger, had not forbidden his sons to marry such women, seeing that Avraham and Yitzchok had both been very concerned about this. Not only this, but Rashi himself on Genesis 38,2 where Yehudah’s marriage to the daughter of a “Canaanite” man by the name of Shua is reported, goes out of his way to explain that the word “Canaanite” in that verse is not an ethnic description but means: “a trader.” It is possible that among Yaakov’s grandchildren there were at least some who had been born to Canaanite mothers, such as “Sha-ul son of the Canaanite” in Genesis (adoptee of Shimon?) As to Rashi explaining that Ephrayim and Menashe acted as pallbearers in lieu of Levi and Joseph, although they too were grandsons of Yaakov, this is no problem, Yaakov having explicitly described both Ephrayim and Menashe as being just like Reuven and Shimon (his sons) in every respect. (Genesis 48,5)

Second Temple

In the text from the Second Temple, it is noted that the sons of Joseph, Ephraim and Manasseh, were likened to the two elder sons of Jacob, Reuben and Simeon, in terms of their relationship to Jacob. This comparison is based on Jacob's statement that Ephraim and Manasseh shall be as Reuben and Simeon to him, highlighting the similarities between the two pairs of sons.

On the Change of Names 16:1

[97] Again, when the sons of Joseph, Ephraim and Manasseh, were likened to the two elder sons of Jacob, Reuben and Simeon, have we not something perfectly true to nature?  Jacob says, “Thy two sons who were born in Egypt before I came to Egypt are mine. Ephraim and Manasseh shall be as Reuben and Simeon to me” (Gen. 48:5). Let us observe how the two pairs tally with each other.

Talmud

Abba Shaul states that cursing a husband's parents in front of his children is equivalent to doing so in his presence, as grandchildren have the status of children (Ketubot 72b:5). The verse "Ephraim and Manasseh shall be like Reuben and Simeon to me" indicates that Ephraim and Manasseh are counted as two tribes (Horayot 6b:3). The term "noladim" does not necessarily refer to those who will be born in the future, as seen in the case of Manasseh and Ephraim who were already alive (Nedarim 30b:11). The Jerusalem Talmud discusses various interpretations of the Fifteenth of Av, including the permission for tribes to intermarry and the cessation of digging graves on that day (Jerusalem Talmud Taanit 4:7:2). In Bava Batra 123a:10, it is explained that Joseph's children received portions equal to those of Reuben and Simeon together.

Bava Batra 123a:10

Rav Pappa said to Abaye: Why not say that the term “one portion” is referring to a mere palm tree or some other relatively small extra gift, instead of a full, equal share? Abaye said to him: For you, i.e., to answer your question, the verse states: “Ephraim and Manasseh, even as Reuben and Simeon, shall be mine” (Genesis 48:5). Evidently, Joseph’s children together received portions equal to that of Reuben and Simeon together, i.e., two full portions.

Horayot 6b:3

The Gemara challenges: If so, the twelve tribes are lacking in number, as without the tribe of Levi there are only eleven. Abaye said that it is stated: “Ephraim and Manasseh shall be like Reuben and Simeon to me” (Genesis 48:5), and they are counted as two tribes. Rava said: But isn’t it written: “After the name of their brethren shall they be called in their inheritance” (Genesis 48:6), indicating that it is with regard to inheritance that they are likened to tribes, but not with regard to another matter?

Jerusalem Talmud Nedarim 3:7:2

HALAKHAH: “One who makes a vow away from those who will be born,” etc. What is Rebbi Meïr’s reason? “And now your two sons born to you (Gen. 48:5.) ”, and they already were born. What is the Sages’ reason? “Lo, a son is born to the House of David, Josiah his name, (1K. 13:2.) ” and he was not yet born.

Jerusalem Talmud Taanit 4:7:2

HALAKHAH: (Babli 30b.) One understands the Day of Atonement which is atonement for all of Israel. (Babli 30b,31a; Bava batra 121a.) Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar. (Mishnah Middot 2:5. In the Babli the reason is given that this is the last day on which wood for the altar may be cut before the rainy season.) ” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads (To prohibit pilgrimages to Jerusalem.) . Cahana asked [Rav]. He did all this good deed and it is written about him (2K. 17:3.) , against him came Salmanessar the king of Assyria? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written (Num. 36:7.) , family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers, etc. And it is written (Num. 36:8.) , any daughter inheriting family heritage in the tribes of the Children of Israel, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe (According to the Babli, a later generation read Num. 36 to apply only to the daughters of Salpaad and their contemporaries.) . But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written (Jud. 21:18.) , cursed be he who gives a wife to Benjamin. They read a verse and included him; they read a verse and excluded him. They read a verse and included him (Gen. 48:5.) , Ephraim and Manasse shall be to me like Reuben and Simeon. They read a verse and excluded him, a people and community of peoples shall be from you and kings will come from your loins (Gen. 35:11. In the explanations, the terms “included” and “excluded” have to be switched. The text follows the usual pattern, that if possibilities A and B are raised, B is explained before A. Since the number 12 of tribe cannot be changed, either Joseph is counted as one tribe and Benjamin is included (35:11), or Ephraim and Manasse are counted as full tribes, there seems to be no place for Benjamin. This logic is not followed by the Babli.) , and Benjamin was not yet born. (Thr. rabba, Introduction (33).) Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail (If always the same number died on the Ninth of Av and nobody during the year, the number would be 600’000:38 = 15’789.47.) . In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.

Ketubot 72b:5

§ The mishna stated: Abba Shaul says: Also a woman who curses her husband’s parents in his presence violates the precepts of Jewish women. Rav Yehuda said that Shmuel said: Even when she curses his parents in the presence of his children and not in his presence she is considered one who violates Jewish custom. And your mnemonic is “Ephraim and Manasseh will be to me like Reuben and Simeon” (Genesis 48:5), which teaches that grandchildren have the status of children. Cursing one’s husband’s parents in front of his children is tantamount to doing so in front of the husband himself. Rabba said: An example is that she said in the presence of her husband’s son: May a lion devour your grandfather.

Nedarim 30b:11

With regard to the distinction between the terms in the mishna, Rav Pappa said to Abaye: Is this to say that the word noladim means those who will be born in the future? But if that is so, it says in the verse: “Your two sons who were born [noladim] to you in the land of Egypt” (Genesis 48:5), does it also mean those who will be born? The verse is referring to Manasseh and Ephraim, who were already alive.

Targum

Both Onkelos and Targum Jonathan on Genesis 48:5 state that Jacob considers Ephraim and Menasheh, who were born in Egypt before his arrival, as his own sons, on the same level as Reuben and Simeon.

Onkelos Genesis 48:5

And now your two sons, who were born to you in the land of Egypt before I came to you to Egypt, are mine. Ephraim and Menasheh, like Reuvein and Shimon, shall be mine [before me].

Targum Jonathan on Genesis 48:5

And now, thy two sons who have been born to thee in the land of Mizraim before I came to thee into Mizraim are mine; Ephraim and Menasheh as Reuben and Shimeon shall be reckoned unto me.

וּמוֹלַדְתְּךָ֛ אֲשֶׁר־הוֹלַ֥דְתָּ אַחֲרֵיהֶ֖ם לְךָ֣ יִהְי֑וּ עַ֣ל שֵׁ֧ם אֲחֵיהֶ֛ם יִקָּרְא֖וּ בְּנַחֲלָתָֽם׃ 6 P But progeny born to you after them shall be yours; they shall be recorded instead (instead Lit. “under the name.”) of their brothers in their inheritance.
Ramban interprets that Joseph's sons, Ephraim and Menashe, were considered part of the tribe of Joseph and not separate tribes, receiving a double portion of land. Halakhah details the customs and rituals of Simchat Torah, including taking out three Torah scrolls, a festive meal, and inviting others to a party. Midrash emphasizes the importance of unity among the tribes and the inheritance of Torah knowledge, with references to Joseph's blessings and the belief in resurrection. The Talmud discusses inheritance laws and the counting of tribes, with Ephraim and Manasseh counted as two tribes. The Targum commentary supports the idea that Joseph's future descendants would be part of his tribe.

Commentary

Ramban explains that Joseph's sons, Ephraim and Menashe, were considered separate tribes and received a double portion of land, contrary to Rashi's interpretation that the land was divided according to population. The Gemara also supports this, stating that Ephraim and Menashe were considered part of the tribe of Joseph. Other commentators, such as Rashbam, Sforno, and Chizkuni, agree that Joseph's future children would be included in the tribes of Ephraim and Menashe, not as separate tribes. Jacob's words to Joseph indicate that his future children would not be considered separate tribes but part of the tribes of Ephraim and Menashe.

Chizkuni, Genesis 48:6:1

ומולדך אשר הולדת אחריהם, “and any sons that you will beget after them, etc.” sons of Ephrayim and Menashe that will be born while you are alive, will be considered as yours, founders of tribal families. They will rank on a par with the sons of Yehudah and Asher.

Chizkuni, Genesis 48:6:2

על שם אחיהם, “their names will be subcategories of their fathers’ (who are part of the original twelve brothers) ancestral shares (when it comes to the distribution of the land of Israel)”. The formulation על, here, is similar to: Leviticus 25,31, על שדה הארץ יחשב, “they shall be classed as open country.” This is also reflected in what the Torah writes in 50,23: 'וירא יוסף לאפרים בני שלשים וגו, “and Joseph lived to see the third generation, i.e. children and grandchildren of Ephrayim.” What the Torah tells us there is that although neither of them had been born in the land of Canaan, seeing they had been born during the lifetime of their father or grandfather who had been born in the Holy Land, they were included in the founding families, בתי אבות, of their respective tribes. Other such grandchildren were considered founding families of their respective tribes as they were born in the Holy Land. For instance: grandchildren of Asher, through Briyah. (46,17). According to the Talmud referred to earlier (Baba Batra, 123), it is not clear precisely according to which criteria the distribution of parcels of land during Joshua’s time proceeded.)

JPS 1985 Footnotes, Genesis 48:1

Lit. “under the name.”

Or HaChaim on Genesis 48:6:1

ומולדתך אשר הולדת אחריהם, "and any sons you beget after them, etc." This means that Joseph and his sons Menashe and Ephrayim would not be counted as three tribes but only as two. Accordingly, whenever the tribes are enumerated we do not find a tribe referred to as "the tribe of Joseph," but as the tribes Ephrayim and Menashe, respectively.

Or HaChaim on Genesis 48:6:2

The fact that Jacob excluded mention of Joseph whenever the tribes would be mentioned or enumerated deserves our closer attention. Why would it bother Jacob that including Levi there would be 14 tribes if Joseph were to be mentioned separately? After all it appears from G'd's promise in 35,11 that Jacob was to produce two more tribes, not just one more tribe? Where do we have an indication that the name Joseph as a tribe would be eliminated or superseded? Besides, who told Jacob that the two additional children G'd promised him in 35,11 were to be the two sons of Joseph rather than two sons of another one of his children? Was it not more likely for Jacob to assume that the two additional children G'd had in mind were Peretz and Zerach, the children of the union of Yehudah and Tamar, truly superior children as we know from the fact that dynasties were descended from them?

Or HaChaim on Genesis 48:6:3

Perhaps Jacob thought G'd that must have referred to Joseph's children as He had already alluded to the role of Yehudah's children when He had told him that kings would be descended from him in the same verse i.e. ומלכים מחלציך יצאו. However, why do we have to assume that these words referred to the sons of Yehudah rather than that the גוי וקהל גוים themselves would be the kings? Besides, there was always the possibility that G'd had referred to the sons of another one of Jacob's sons.

Or HaChaim on Genesis 48:6:4

The plain meaning of the prophecy in 35,11 that "nations and a community of nations" would emanate from Jacob surely must have been that they would emanate from Jacob directly, not from his sons. The Zohar section 1 item 180 claims that the נפש of Jacob and Joseph were closely intertwined and that we have proof of this in Psalms 77,16 where the sons of Jacob and Joseph are almost equated by the use of a conjunctive letter ו by the psalmist to show how close these two were to one another. Kabbalists describe that letter ו as מלוי הוי׳ו, i.e. that the מלוי is equivalent to the word itself. [In other words, Joseph equals Jacob because the psalmist joined his name to Jacob by means of this letter ו. Ed.] In this way Joseph became a "founding father" (patriarch) of tribes. Once we accept this, it was easy for Jacob to realise that of all his sons only his son Joseph was endowed with the ability to be a founding father of the tribes. When G'd had told Jacob that he would beget still more sons, this promise could therefore just as easily have been meant to apply to Joseph having these sons. As a result, Jacob had no reason at all to consider that prophecy as applicable to any of his other sons.

Or HaChaim on Genesis 48:6:5

This is why Jacob was quite precise when he said: שני בניך…לי הם, "your two sons…are really mine, just as Reuben and Shimon are mine." He wanted Joseph to understand that he did not look at his sons as his grandsons but as his real sons. It followed that Joseph could no more be part of the tribes than Jacob himself could be part of the tribes.

Radak on Genesis 48:6:1

ומולדתך אשר הולדת, perhaps Joseph had sired other sons during the years that Yaakov had resided in Egypt even though the Torah did not see fit to mention this explicitly. The reason that Joseph did not bring them with him to his father’s bedside may have been that they were too young to travel.Even if you were to understand the word ומולדתך as does Onkelos, and other commentators, i.e. תוליד, as if Yaakov had meant: “whom you will sire,” we also do not find any mention of children born to Joseph after Menashe and Ephrayim.

Ramban on Genesis 48:6:1

AND THE CHILDREN THAT WERE BORN TO YOU AFTER THEM. “If you beget any more children, they will not be numbered among my sons, but they will rather be included among the tribes of Ephraim and Menasheh. Nor shall they have a name amongst the tribes as far as inheritance in the Land of Israel is concerned.” Now even though the Land of Israel was divided according to the number of persons, as it is written, To the more thou shalt give the more inheritance, (Numbers 26:54.) and each person received an equal share except for the first-born, who received a double share, (Deuteronomy 21:17.) nevertheless only these sons were designated as “tribes.” This is the language of Rashi. Now this is not correct, for if so, (If, as Rashi says, Joseph’s designation as firstborn meant only that Joseph’s two sons shall be counted as separate tribes, but not that they shall receive a double share in the Land, then it follows that, etc.) then Jacob’s granting of the birthright to Joseph was just nominal, its only effect being that Joseph’s sons would be called “tribes,” whereas the verse states, in their inheritance. (At the end of the verse before us: And the children that were born to you after shall be counted to you; they shall be called after the name of their brethren ‘in their inheritance.’ This indicates that the two sons of Joseph were to be given the extra right of the firstborn in the matter of inheritance.) In the Gemara, (Horayoth 6b.) the Sages have said: “I have likened Ephraim and Menasheh to Reuben and Simeon with respect to the matter of inheritance, but not with respect to other matters,” (As, for example, the case of a Sin-offering which is brought by the great Sanhedrin for an erroneous decision, followed by most of the tribes even though they did not constitute an actual majority of the entire population. In that case Ephraim and Menasheh are considered part of the tribe of Joseph.) as is stated in Tractate Horayoth. (Horayoth 6b.) Our Rabbis have mentioned in many places (Baba Bathra 123a.) that Joseph was the first-born as far as inheritance was concerned, and that he received a double share in the Land, as is the rule of every first-born, (Deuteronomy 21:17.) but not that his being first-born consisted merely of his sons being called “tribes,” as the Rabbi [Rashi] would have it. From this we further learn that the Land was not divided among all the tribes of Israel according to their populations for if so, what was the significance of this primogeniture with respect to inheritance? If we would say it meant that each and every individual offspring of Joseph was given double that of each person of all other tribes, this is not mentioned at all in Scripture, and we do not find Jacob giving the birthright to Joseph except by what he said here, As Reuben and Simeon shall they be to me,, (Verse 5 here.) and based upon this, Scripture states, His [Reuben’s] birthright was given to the sons of Joseph the son of Israel. (I Chronicles 5:1.) If so, then Ephraim and Menasheh were fully considered as two tribes, and it was this which constituted Joseph’s birthright, and the words of the Sages indeed corroborate this everywhere. Thus the matter is not at all as the Rabbi (Rashi. Rashi’s premise that the Land was divided according to population is disputed by Ramban. Since, according to Ramban, each tribe received an equal portion, he proceeds to differ with Rashi and says that Joseph received twice as much land as any other tribe since Ephraim and Menasheh were considered separate tribes.) stated it. Instead, the Land of Israel was divided according to tribes. They made twelve equal parts of it, with Simeon, the least populous of the tribes, taking a share equal to that of Judah, the most populous of the tribes, and thus, Ephraim and Menasheh took exactly the same amount of land as Reuben and Simeon. This is the conclusion of the Gemara in the chapter, Yesh Nochalin. (Baba Bathra 121b. Yesh Nochalin (“There are some that inherit,”) the eighth chapter of that tractate, deals with all problems of personal inheritance, as well as with the whole range of problems connected with the original division of the Land by Joshua.) Scripture also states, Ye shall divide the land for inheritance according to the twelve tribes of Israel, Joseph receiving two portions. (Ezekiel 47:13.) So too does Onkelos say, (In translating the blessing bestowed upon Joseph by Jacob. Further, 49:22.) “Two tribes shall come forth from his sons. They shall receive chulka ve’achsanta (portion and inheritance),” which means that they shall be equal to the other tribes with respect to inheritance received. Now chulka (portion) refers to the extra share of the first-born, and achsanta (inheritance) refers to ordinary inheritance. In the verse stating, To the more thou shalt give the more inheritance, and to the fewer thou shalt give the less inheritance, (Numbers 26:54. This verse, which seems to indicate that the Land was divided according to population, as Rashi taught, is explained by Ramban as referring to the internal division within each tribe.) Scripture refers to the paternal families mentioned there in the chapter. (Ibid., Verses 8-50.) Scripture is stating that the tribe divides its share of the land among the paternal families that left Egypt by giving a larger portion to a more populous family and a smaller portion to a less populous family, with the dead becoming heirs of the living, as is explained in the Sifre (Sifre Pinchas 132. See also Ramban on Numbers 26:54.) and is mentioned by Rashi in the Parshah of Pinchas. (Rashi, ibid.) Thus the general principle with respect to Joseph was that he was the first-born as regards inheritance, and if, as mentioned in the Gemara, (Baba Bathra 121b. Yesh Nochalin (“There are some that inherit,”) the eighth chapter of that tractate, deals with all problems of personal inheritance, as well as with the whole range of problems connected with the original division of the Land by Joshua.) the land was divided according to the number of tribes, they gave the children of Joseph portions equal to those of Reuben and Simeon. And even if we were to say that the land was divided according to the number of persons, as is apparent from the verse, (To the more thou shalt give the more inheritance, etc. (Numbers 26:54.)) then we would say that they gave them double portions commensurate with their numbers — an ordinary share as large as all the other people, and a second portion for the birthright. In that case, the meaning of Jacob’s words, As Reuben and Simeon shall they be to me, (Verse 5 here.) is that they should receive as many shares as twice their number of people. But that Joseph should be as the other tribes with respect to inheritance, with the birthright consisting of his two sons being called “tribes,” as the Rabbi (Rashi. In his commentary to Numbers 26:54, Ramban further discusses this problem at great length.) stated, this is impossible under any circumstance.

Rashbam on Genesis 48:6:1

ומולדתך, your children or grandchildren who will be born or have been born after my arrival in Egypt (during the last 17 years). על שם אחיהם יקראו, they will have the same status as their brothers, i.e. they will not each be considered as the founding father of one of the tribes, but בתי אבות, heads of family groupings within the tribe they belong to (Menashe or Ephrayim). All the seventy souls included in the count of people descending to Egypt with Yaakov, whether his sons or his grandsons, became the heads of such family groups. And this was of relevance when the land of Israel was distributed by Joshua. The Talmud Baba Batra 118 discusses this in detail, basing itself on Numbers 26,21 mentioning such families as Peretz and Chetzron, etc., as well as the members of the family of Elon and Ard and Naamon mentioned in verses 40 and 53-55 respectively in that same chapter. What applied in those situations would also apply to children of Joseph born after Yaakov’s arrival in Egypt.

Rashi on Genesis 48:6:1

Although the Land was divided according to the number of heads — as it is written, (Numbers 26:54) “To the more numerous thou shalt give a larger inheritance” — and each person had an equal share except those who were first-born sons (and these received a double share), yet only these of Joseph’s sons bore the name of “tribe” when it became a matter of casting lots for the partition of the land according to the number of the tribes (cf. Numbers 26:55), and of appointing princes to the various tribes and of assigning banners to each of them.

Sforno on Genesis 48:6:1

ומולדתך אשר הולדת אחריהם, your grandchildren, who are truly called מולדתך, seeing that this expression includes children and grandchildren,לך יהיו, they will be known as part of בית יוסף, the house of Joseph, bearing your name. And their blessing will be part of your blessing, not separate blessings.על שם אחיהם יקראו בנחלתם, everyone of Menashe’s sons will also incorporate the name of his father Menashe, as will the sons of his brother, who will also incorporate the name of their father Ephrayim as part of their individual names. They were to inherit part of the land of Israel together with Yaakov’s other sons.

Siftei Chakhamim, Genesis 48:6:1

If you will have any more children they will not be counted... Since אשר seems to imply that he surely will have children, Rashi explains: “If you will have any more children.” This is because אשר can mean אם (if). Since we find that אם can mean אשר, as Rashi explained on 24:19, therefore אשר can mean אם.

Siftei Chakhamim, Genesis 48:6:2

Nevertheless, the only ones to be called Tribes are these... Each tribe’s inheritance was called by its own name: Reuven’s inheritance, Shimon’s inheritance, etc. Similarly, the inheritance of Menasheh and Ephraim will be called by their name: Menasheh’s inheritance and Ephraim’s inheritance, each with his own territory, like the other tribes. It will not be called Yoseif’s inheritance. And when Rashi said above: “They [the future children of Yoseif] will not have their own names as tribes,” it means that their inheritance will not be called by their name.

Steinsaltz on Genesis 48:6

Manasseh and Ephraim were Joseph’s older sons, born before the onset of the years of famine. Even if no children had been born to Joseph during the famine, as the Sages maintain, he likely had others after those difficult years. However, as they were still young at this point, the matter that Jacob is discussing does not apply to them. And therefore, your progeny that you beget after them, after Manasseh and Ephraim, they shall be yours and considered part of your immediate family, not as my adopted sons. This means that they shall be called after the name of their brothers in their inheritance. When the inheritance is divided among the sons of Jacob, those sons shall be considered part of the tribe of Ephraim or of Manasseh.

Tur HaArokh, Genesis 48:6:1

אשר הולדת אחריהם, “whom you have sired after them;” according to the past tense used here, it is quite possible that Joseph had begotten more children after Menashe and Ephrayim. The reason why the Torah had not spelled this out is because they would inherit with their brothers, not separately. The fact that this is the likely explanation is supported by the fact that Yaakov continued at length with: “and now, your two sons who have been born before I came down to Egypt, etc.” This appears to support the theory that Joseph had indeed had other children, and that these were born to him after the famine had ceased. Alternately, the words אשר הולדת could be understood to mean אשר תוליד, “whom you will beget;” we have numerous examples of a past tense being used where we would have expected a future tense. The fact that we do not hear about other children does not prove that there were none. At any rate, Yaakov may have told Joseph what the status of such children would be in the event they would yet be born for him.

Halakhah

On Simchat Torah, in places with two days of Yom Tov, Kiddush on the ninth night includes Shehecheyanu. Three Torah scrolls are taken out, with specific readings from each on the first day. The last day of Yom Tov is called Simchat Torah, with a festive meal and customs such as donating and inviting others to a party, taking out all Torahs from the Ark, circling the Bimah with the Torah scrolls, having many readers, calling up children to the Torah, and reading special sections. It is customary for even a child to finish the Torah, and in a place with only two Torah scrolls, one can be reused for the needed section.

Shulchan Arukh, Orach Chayim 669:1

The Order of Simchat Torah: In places where they do two days of Yom Tov, Kiddush on the ninth night includes Shehecheyanu. The next day, we take out three Torah scrolls. From the first, we read "And this is the blessing" [Deuteronomy 33:1] until the end of the Torah. From the second, we read from "In the beginning" [Genesis 1:1] until "that God made" [2:3]. From the third, the maftir reads the same as the previous day. The haftarah is "After Moses died" [Joshua 1:1]. Rem"a: The last day of Yom Tov is called "Simchat Torah" because we rejoice on it, making a festive meal in honor of the finishing of the Torah. It is customary for the person who finishes the Torah and the one who starts Genesis to make a donation and invite everybody to a party (Tur). It is customary in these countries to take all of the Torahs out of the Ark on Simchat Torah at night and in the morning and to sing songs and praises. Every place should follow its customs. It is also the custom to circle the synagogue's Bimah with the Torah scrolls just like we circle with the lulav. This is all done out of joy. It is also the custom to have many readers from the Torah. We read the same section many times, and this is not forbidden (Minhagim, Rivas"h 84). It is also the custom to call up all of the children to the Torah and to read "the angel who has redeemed me..." [Genesis 48:6]. In the evening, we read the special sections from the Torah that are normally auctioned off, every place according to its custom. It is also the custom that even a child can finish off the Torah, even though there are those who say that specifically a scholar should finish it (Mordechai's small notes). Nowadays when the chazzan does the actual reading, there is no issue (his own opinion). In a place with only two Torah scrolls, we read "And this is the blessing" from the first, "In the beginning" from the second, and then we go back and reuse the first for the section associated with the day. This is done whenever three Torahs are needed but there are only two (found written somewhere).

Midrash

Rabbi Juda explains that withholding Halacha from a disciple is like robbing them of their ancestral inheritance, with the law considered an inheritance for all of Israel. Rabbi Shesheth adds that teaching Torah in this world will result in teaching in the world to come, with references to Joseph's blessings and the importance of wisdom. The belief in resurrection is supported by verses from Deuteronomy and Daniel, with R. Elazar warning that lack of knowledge can lead to exile and suffering.

Ein Yaakov (Glick Edition), Sanhedrin 11:14

R. Juda said in the name of Rab: "He who withholds from imparting an Halacha to a disciple is considered as if he would rob him of the inheritance of his ancestors, for it is said (Deut. 33, 4) The law which Moses commanded us is the inheritance of the congregation of Israel. Hence the law is considered as an inheritance to all Israel since the creation of the world." R. Chana b. Bizna, in the name of R. Simon the Pious said: "He who withholds (or denies) the explanation of an Halacha to a disciple, even the embryos in the entrails of their mothers, curse him, as it is said (Prov. 11, 26) Him that withholdeth corn, (Fol. 92) (l'om) the people will (ye'kabuhu) denounce, and the word l'am refers to embryos, as it is said (Num. 23, 8) How shall I denounce (Kabo) whom God … , and Bar means the Torah, as it is said (Ps. 2) And if one do teach." What will be his reward for such? Raba, in the name of R. Shesheth, said: "He will be rewarded with the blessing with which Joseph was blessed, as it is said (Pr. 11, 26) But blessing will be heaped upon the head of the one (Mashbir) that selleth it, and Mashbir refers to Joseph; as it is said (Gen. 48, 6) And Joseph, he was the governor over the land, he it was that sold corn to all the people." R. Shesheth said again: "He who teaches the Torah in this world will be rewarded by teaching it in the world to come, as it is said (Prov. 11, 25) He that refresheth [others] will do the same in the future." Mar Zutra said: "Whence do we infer the resurrection from the Torah? It is said (Deut. 33, 6) May Reuben live, and not die, i.e., he may live in this world, and not die in the world to come." Rabina says: From the following (Dan. 12, 2) And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to disgrace and everlasting abhorrence. And R. Ashi said: From (Ib. ib. 13) But thou, go [thy way] toward the end; and thou shalt rest, and arise for thy lot at the end of the days. R. Elazar said: "A leader of a congregation, who leads them humbly, will be rewarded by leading the same in the world to come, as it is said (Is. 49, 10) For he that hath mercy on them will lead them, and by springs of water will he guide them." R. Elazar said again: "Wisdom is of great importance, as it was placed between two divine names (I Sam. 2, 3) For a God of knowledge is the Lord." Another thing said R. Elazar: "Every man who possesses wisdom may consider himself as if the Temple were built in his days, as both wisdom and temple are placed between two divine names." R. Elazar said further: "He who possesses no knowledge does not merit that one should have mercy upon him, as it is said (Is. 27, 11) For it is not a people of understanding; therefore he that made it will not have compassion upon it, and he that formed them will not be gracious unto them." R. Elazar said also: "He who feeds one who does not possess any knowledge, will suffer as a reward for it, as it is said (Ob. 1, 7) They that eat thy bread have struck thee secretly a wound, there is no understanding in them." R. Elazar said again: "A man that has no knowledge will finally be exiled, as it reads (Is. 5, 13) Therefore are my people led into exile, for want of knowledge."

Sifrei Devarim 289:3

(The yavam) "shall be invested in the name of his dead brother": for inheritance (i.e., he receives his dead brother's share as well as his own.) It is written here "in the name of his brother," and, elsewhere (Bereshith 48:6) "in the name of their brothers (Ephraim and Menasheh) shall they be called in (taking) their inheritance." Just as there, the reference is to taking inheritance, so, here.

Quoting Commentary

The text discusses the importance of maintaining unity among diverse tribes within the people, representing different vocations, and traits, as indicated in the division of the land among the tribes. The division was based on the size of the tribes, with larger tribes receiving larger portions, and the land was divided among the tribes equally. The division also took into account the number of people in each family when they left Egypt, ensuring fairness in the distribution of land. The text also addresses the complaints of the children of Joseph regarding their portion of land, which was resolved by Joshua.

Ramban on Numbers 26:54:1

TO THE MORE THOU SHALT GIVE THE MORE INHERITANCE. “To a tribe which was larger in population they gave a larger portion [of the Land than that given to the smaller tribes]. And although the portions were [thus] not equal, since they divided [the Land] according to the size of the tribe, they did so only by means of the lot [as commanded in Verse 55], and the lot [assigned the portions] by means of Ruach Hakodesh. ” (“The Holy Spirit.” See above in Seder Chukath, Note 64.) This is Rashi’s language. But the interpretation of our Rabbis about this verse is not so. Instead, they said in the Sifre: (Sifre Pinchas 132.) “To the more thou shalt give the more inheritance. Supposing somebody came out of Egypt with ten sons, and when they entered the Land they were [only] five etc. [we apply to this case the verse, To the more thou shalt give the more inheritance; if on the other hand he had five sons when he came out of Egypt, and when they entered the Land they were ten, we apply to them the verse, and to the fewer thou shalt give the less inheritance]. ” (In other words, the division of the Land depended not on the number of people in each family upon entering the Land, but upon the number that the family had when they left Egypt — hence if they became fewer, we still apply the verse: To the more … since they were more when they left Egypt, and vice versa. It is thus obvious that the Sifre applied these verses to the division of the Land among the fathers’ houses, and not, as Rashi explained it, to the division between the twelve tribes as a whole.) And likewise it is explicitly stated in the Gemara (Baba Bathra 117b.) that the meaning of [this section] according to the Sages was not to distinguish in any way between [the portion given to] each particular tribe [since they each received an equal portion], just as they have said: (Baba Bathra 117b.) “It is well-understood according to the Sage who says [that the Land was divided] according to [the numbers of] those who came out of Egypt, why Scripture states, To the more thou shalt give the more inheritance etc.” (“For if a person came out of Egypt with ten sons, and by the time they entered the Land he only had five sons, we apply to him the verse, To the more etc. ; whereas if he had originally five sons etc. [as explained by Ramban above in the text]. But according to the Sage who says that the Land was divided according to the number of people at the time that they entered the Land, what is the meaning of the phrases: to the more and to the fewer, since each family received a share equal to its numbers at that time?” From this text, too, it is obvious that the Sages were not referring to differences between the portions of larger or smaller tribes, but instead applied this verse to the subsequent allocation of the land among the various families of each tribe.) Furthermore, I have already written in Seder Vayechi Yaakov (Genesis 48:6 (Vol. I, pp. 570-572).) that in the Gemara of the Chapter Yesh Nochalin (“There are some [near of kin] who inherit.” The text quoted here is in Baba Bathra 122a.) the Rabbis expressly came to the conclusion that the Land was not divided according to the heads of men, [i.e., according to the overall population], but it was divided among [all] the tribes [equally]. Thus they divided it into twelve equal parts, and each tribe took that part which was assigned to it by the lot. It was for this [reason] that the sons of Joseph complained about it, saying [to Joshua], ‘Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people?’ (Joshua 17:14.) However, Joshua did not give them any additional [land] at all [since each tribe received an equal share], but he told them, ‘[If thou be a great people], get thee up to the forest, and cut down for thyself there in the land of the Perizzites and of the Rephaim; since the hill-country of Ephraim is too narrow for thee, ’ (Ibid., Verse 15.) meaning to say that they should conquer for themselves that land [which had been assigned to them and] which they had not yet taken, and thereby they should extend their border. This is [also the meaning of] that which Scripture says, according to the names of the tribes of their fathers they shall inherit. [According to the lot shall their inheritance be divided] between the more and the fewer. (Further, Verses 55-56.) [That is to say], each of the tribes should take equally, whether it has a large population or a small one. And then the meaning of [the verse which says], To the more thou shalt give the more inheritance, and the fewer thou shalt give the less inheritance, [is not “to the tribe that is more populous you shall give more etc. but] to the members of the tribe itself [for each tribe received an equal portion; and therefore Scripture is saying here that when the tribe divides its portion amongst its individual families, it should give a larger portion to a family with more members etc.]. Or [the meaning of this phrase may be] according to its interpretation [by the Rabbis, as mentioned above], (In other words, the division of the Land depended not on the number of people in each family upon entering the Land, but upon the number that the family had when they left Egypt — hence if they became fewer, we still apply the verse: To the more … since they were more when they left Egypt, and vice versa. It is thus obvious that the Sifre applied these verses to the division of the Land among the fathers’ houses, and not, as Rashi explained it, to the division between the twelve tribes as a whole.) that it [the Land] was divided according to [the numbers of] those who left Egypt. Thus supposing somebody came out of Egypt with ten sons, and when they entered the Land they were [only] five, we apply to this case the verse, To the more thou shalt give the more inheritance.” That is to say, if those ten sons who were twenty years old [or more] at the time that they left Egypt died, and they had five sons [born to them] in the desert, or if [five of the children] were minors [at the time of the exodus], (The Divine decree that the generation of the wilderness was not to enter the Land (see above, 14:29-31) did not apply to those who were minors at the time of the exodus. Hence it was possible for those born in the desert, or were minors at the time of the exodus, to actually take possession of the Land.) and became twenty years of age [in the desert], we apply to such a case the verse, To the more thou shalt give the more, meaning: to those who were more at the time of leaving Egypt, thou shalt give the more [land], even though they are now fewer. “And supposing a person came out of Egypt with five sons, and at the time that they entered the Land they were ten, in that case we apply to him [the verse], and to the fewer thou shalt give the less, ” (Meaning: “and to those who were fewer at the time of the exodus from Egypt, thou shalt give less land, even though they are now, at the time of entering the Land, greater in population.”) as is stated in the Sifre [mentioned above]. However, I have seen there [in the Sifre (Sifre Pinchas 132.) a text explaining our verse] which states [as follows]: “To each one according to those that were numbered of it [shall its inheritance be given]. This teaches us that the Land was only allocated amongst each tribe according to what it was [in population]. Thus it is said, And the children of Joseph spoke unto Joshua, saying: ‘Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, forasmuch as the Eternal hath blessed me thus?’ (Joshua 17:14.) What does it say [further]? And Joshua said unto them: ‘If thou be a great people, get thee up to the forest, and cut down for thyself there in the land of the Perizzites and of the Rephaim; since the hill-country of Ephraim is too narrow for thee. ’ ” (Ibid., Verse 15.) This is the language of this Beraitha. (See Vol. II, p. 133, Note 209.) And it appears from it that the Land was indeed divided [amongst the twelve tribes themselves] according to the number of heads [i.e., according to their population], as the Rabbi [Rashi] has said! But according to the Gemara this [Beraitha] is rejected [as the final interpretation]. Furthermore, if it is so [as the Beraitha implies, that the Land was divided amongst the tribes themselves according to their relative populations], what did the children of Joseph complain about? Surely he [Joshua] gave them [a greater share] in proportion to their larger numbers, as [he gave] the other tribes [according to their relative sizes]! In my opinion this Beraitha is a shortened text, and it is [in fact based] upon that which the Rabbis said in the Gemara (Baba Bathra 118a.) that the children of Joseph complained because of their many [young] children. The explanation of the matter is [thus as follows]: The children of Joseph took [the amount of land which they deserved] as two tribes, the children of Ephraim one share, and the children of Menasheh another share, for so it is written, (Genesis 48:5: As Reuben and Simeon, shall Ephraim and Menasheh be mine.) and neither of their [two] tribes was larger in population than any of the other tribes. Indeed, some of the other tribes were more numerous than they were, for the tribes of Judah, Issachar, Zebulun, and Dan were [all] more populous than they were, (Judah numbered 76,500 (Verse 22); Issacher 64,300 (Verse 25); Zebulun 60,500 (Verse 27); Dan 64,400 (Verse 43). Thus they were each larger than the tribe of Ephraim, who were only 32,500 (Verse 37), or that of Menasheh, who were 52,700. It is therefore evident that the tribe of Ephraim did not complain merely because they were a large tribe.) so why [therefore] should they have complained whilst the more numerous ones remained quiet? This [question] applies with even greater force if the Land was divided according to [the number of] those who came out of Egypt, according to the interpretation [of the Sifre quoted above], because the sons of Judah at the [time of the] first census were more numerous than these two tribes [Ephraim and Menasheh] put together! (At the time of the first census, Judah numbered 74,600 (above, 1:27), whereas Ephraim and Menasheh together were only 72,700 (ibid., Verses 33 and 35). Thus the tribe of Judah had far greater cause to complain than Ephraim or Menasheh.) Therefore [we must rather say that] they complained because of their children, for the sons of Menasheh in the [first] census [taken at the time] of the exodus from Egypt totalled thirty-two thousand [and two hundred], (Above, 1:35.) whereas they had increased by the [time of the] second census [taken] in the desert to fifty-two thousand [and seven hundred]! (Verse 34 here. Thus they increased by 20,500.) None of the [other] tribes increased to such an extent. And they [the tribe of Menasheh] continued to increase in population until the [time of the] division of the Land [in the days of Joshua], (From the time of this second census [taken in the fortieth year of Israel’s stay in the desert] until the actual beginning of the division of the Land by Joshua, there was a period of something over seven years, since tradition assigns a period of seven years for the conquest of the Land, and seven years for its division. In the meantime, naturally, the sons of Menasheh continued to increase.) and this also happened in the case of the children of Ephraim. (This text is difficult to understand, because in fact the children of Ephraim decreased in numbers between the first census at the time of the exodus from Egypt and the second census here! [In the first census they totalled 40,500 (Above, 1:33), and in the second census 32,500 (Verse 37 here)]. A suggestion has been made [by Kur Zahav] that Ramban’s meaning is as follows: Since Scripture says that it were the children of ‘Joseph’ who complained [a term which of course comprises the tribes of both Ephraim and Menasheh], it shows that the children of Ephraim also had increased between the time of the second census and the division of the Land, although they had decreased between the time of the first census at the exodus and the second census now. This interpretation is supported by a close reading of the text of Ramban here, who wrote: “[the tribe of Menasheh] continued to increase in population until the [time of the] division of the Land,” and then added: “and this also happened in the case of the children of Ephraim.” See also my Hebrew commentary, p. 312.) Now since these children received no share [in the Land], therefore [the children of Joseph] complained, but there was no man to hear them, (See II Samuel 15:3.) for such was the law — that only those who were above twenty years of age received a share in the Land. (See above, Verses 2 and 53.) Therefore the Beraitha [quoted above] is saying: “According to those that were numbered — who were twenty years old and over. This teaches us that the Land was only allocated amongst each tribe according to what it was [in population] at the time of the census, meaning that they were not to give anything to the children, even if they had grown up and reached the age of twenty at the time that they divided [the Land]. Now the verse stating [that the children of Joseph complained to Joshua, saying]: Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, (Joshua 17:14.) cannot, as all must agree, be understood as would appear from its literal meaning. For if he [Joshua] divided the Land amongst them [the twelve tribes] according to the number of people [in each tribe], as Rashi explained, then they [the children of Joseph] must have taken their fair share, for according to their greater population, [in the same proportion] they took a larger portion [in the Land]. And if [the Land was divided] according to the [number of] tribes [so that each tribe received an equal part], it is impossible that Joshua should not have given them their share of the birthright, for he would not have transgressed the testament of Jacob! (Genesis 48:5. In other words, it is inconceivable that Joshua should violate Jacob’s command that Joseph’s two sons, Ephraim and Menasheh, should be treated as separate tribes and each receive the same share in the Land that all the other tribes received, instead of treating them as merely one tribe [of Joseph], so that they would together receive only one share. Since this is inconceivable, why then did the children of Joseph complain, for they must have received the extra portion due to them as the birthright which had been taken away from Reuben!) And the Holy One, blessed be He, also commanded likewise in the Torah, [mentioning] the tribes of Ephraim and Menasheh [separately, amongst those who were to take possession of the Land]. (Further, 34:23-24.) Moreover, it is expressly written that he [Joshua] gave them [the children of Joseph] two lots, as it is said, And the border of the children of Ephraim according to their families was thus; (Joshua 16:5 and 8.) This is the inheritance of the tribe of the children of Ephraim. (Joshua 16:5 and 8.) And [with reference to] the children of Menasheh [it is said], And this was the lot for the tribe of Menasheh; (Ibid., 17:1.) And the border of Menasheh was etc., (Ibid., Verse 7.) just as it is said in the case of [all] the other tribes. But in saying: [Why hast thou given me but] one lot and one part (Joshua 17:14.) they meant to say: “All that you [Joshua] have given the two of us together, each one [of us] deserves to get as his [own] lot.” They used this expression because Joshua at first cast [only] one lot for both of them, as it is said, And the lot for ‘the children of Joseph’ went out from the Jordan at Jericho etc. (Ibid., 16:1.) until: the goings out thereof were at the sea. (Ibid., Verse 3.) And there it is stated, And the children of Joseph, Menasheh and Ephraim, took their inheritance, (Ibid., Verse 4.) meaning to say that they both took their inheritance by means of this [one] lot, and afterwards he divided this portion amongst the two of them by [a further] lot, as it is said there, And the border of the children of Ephraim according to their families was thus, (Ibid., Verse 5.) and it is [further] written, And this was the lot for the tribe of Menasheh. (Ibid., 17:1.) Therefore they [the children of Joseph] said to Joshua: “Behold, this single first lot [which you drew for the two of us before you further subdivided it], each one of us deserves to get, since we are a great people, (Joshua 17:14.) and why [therefore] did you subdivide it afterwards into two parts?” And the [reason for this] complaint, according to the explanation of the Gemara, (Baba Bathra 118a.) was because of their children who increased greatly amongst them. And according to the simple meaning of Scripture, it seems to me that this complaint [to Joshua by the children of Joseph] was that of the children of Menasheh [only, and not that of the children of Ephraim], but the two tribes came to him together. Similarly, Then the children of Judah drew nigh unto Joshua in Gilgal, and Caleb the son of Jephunneh the Kenizite said unto him etc., (Ibid., 14:6.) for that case [affected only] one person, and yet the whole tribe came to join him in his complaint. And the [particular] grievance of the children of Menasheh was because none of the other tribes had left many great cities in the hands of the Canaanites, as had Menasheh, who left [unconquered] the three regions, (Ibid., 17:11.) [which Yonathan translated] “three districts.” A proof for this [explanation of the cause of their grievance] is that it is after it says, And the children of Menasheh could not drive out the inhabitants of those cities, (Ibid., Verse 12.) that it is written: And the children of Joseph spoke, (Joshua 17:14.) for at first they did not complain, until they had waged war against them and they were not able to prevail over them. It is possible that this is the meaning of [the expression] one lot and one part. (Joshua 17:14.) They said: “Because you cast originally one lot for both of us [Ephraim and Menasheh], our portion [in the Land] came together, and so it happened that both of our portions were [allocated] in this place which is difficult to capture but had you cast two lots for us, as was done for all other [separate] tribes, our portion might have been allocated in a place which is easier to conquer.” And Joshua replied [to this claim by saying] that if they go up to the forest of the Perizzites and the Rephaim, (Ibid., Verse 15.) they will be able to select for themselves from there whatever they want, and thus extend their borders. (Ibid., Verse 15.) Then they [the children of Joseph] spoke up and explained their [original] grievance, saying, “The hill-country will also not be enough for us, for all the Canaanites that you have given us in the land of the valley have chariots of iron. ” (Ibid., Verse 16.) Then Joshua told them that he would not give them in the mountain one lot only, (Ibid., Verse 17.) but the whole of the hill-country shall be theirs together with the large forest which is there, (Ibid., Verse 18.) and they should choose for themselves as much as they need from those [lands], and they shall have all the goings out of the borders of the hill-country. And [he further told them that] they would drive out the Canaanites from there though they have chariots of iron, and though they be strong, (Ibid., Verse 18.) as a result of which none of the other tribes wanted it [that land], but they, the two brothers, who are a numerous people and have great power (Ibid., Verse 17.) will [be able to] help each other to drive them [the Canaanites] out. The end of the matter was that Joshua did not listen to them and did not add anything to their portion, for such was the law [that they get in the same proportion as all the other tribes]. We have written at length on this subject, because of the necessity [to clarify this matter fully] and we have furthermore written about it, with proofs, in the section of Vayechi Yaakov. (Genesis 48:6 (Vol. I, pp. 570-572).) The general principle thus is that the law which [the Rabbis] reached as a conclusion in the Gemara (“There are some [near of kin] who inherit.” The text quoted here is in Baba Bathra 122a.) [that the Land was divided amongst the twelve tribes into twelve equal parts] is true, and that is the proper basis on which to explain the verses. Thus the meaning of the section [before us] is as follows: Unto these (Verse 53.) who are mentioned according to their families the Land shall be divided [for an inheritance] according to the number of names, (Verse 53.) giving each male person, according to their number, his share. To the more ye shall give the more inheritance — thus for example they are to divide the land of Reuben into four parts [because the tribe consisted of four main families], (Hanoch, Pallu, Hezron, and Carmi (above, Verses 5-6).) and “we will give to the family of the Hanochites, for example, who were the largest [in population], a greater inheritance, and to the family of the Palluites, [for example], who were the least populous, we will give a smaller share, for to each one according to those that were numbered of the [particular] family shall its inheritance be given, and the whole family shall receive its share in one place.” It was for this reason that He [commanded here] that they should be counted according to their families. Therefore the Sages mentioned [with reference to the law of the Seventh year]: (Torath Kohanim, beginning of Seder Behar.) “If they divided the land [of a tribe] amongst its [main] families, but did not [yet] subdivide it amongst the houses of the families, and each individual does not yet know what his share is … etc.” (“… I might think that the law of the Seventh year applies. For this reason Scripture states, thou shalt not sow ‘thy’ field (Leviticus 25:4) [using the singular, to indicate that] the law applies only when each person recognizes his own field.”)

Rashbam on Genesis 41:50:1

בטרם תבא שנת הרעב, seeing that Yaakov arrived in Egypt at the beginning of the second year of the famine and he died at the end of seventeen years of having lived in Egypt, he said to Joseph prior to his death: “the two sons of yours who were born before I came i.e. Ephrayim and Menashe, will be to me as Reuven and Shimon.” Any children of Joseph, and he had such, who were born to him after his father arrived in Egypt would be considered as regular grandchildren of Yaakov in respect of the eventual parceling up to the tribes of the soil of the Holy Land. (48,5-6).

Siftei Chakhamim, Deuteronomy 11:27:1

On condition that you listen. Rashi is answering the question: The verse should have said אם תשמעו (if you heed), in the same manner as it is written afterwards, “And the curse — if you do not heed.” For אשר (that) implies that they will definitely obey the commandments. But this is not so, for everything is in the hands of Heaven besides the fear of Heaven (Berachos 33b), and so perhaps they may not obey. Therefore Rashi explains: “That you heed” means, “on condition etc.” Also, this [that אשר and אם are written together] explains why Rashi does not say that אשר (that) means אם (if), as he explains in Bereishis that the verse, “Any children that (אשר) you will have (Bereishis 48:6),” means, “if (אם) you will have more.” For in that verse it is not written אם (if). as it is written here, “And the curse — if (אם) you do not heed.” Therefore [regarding the blessing] Scripture should have written אם, since it is the same matter. But the verse here changes and writes אם regarding the curses, yet it uses the word — אשר — regarding the blessings, perforce we need to explain that אשר means, “on condition that you listen,” even though both words could mean “if.” Also, this [that אשר and אם are written together] answers the question posed by Re”m: Why does Rashi explain that אשר means, “on condition that, etc.,” instead of, “if,” since we find אם in place of אשר [i.e., these two words are interchangeable]?

Siftei Chakhamim, Deuteronomy 25:6:3

Shall receive the deceased’s share in his father’s estate. You say this means inheritance, or perhaps it only means that if his [i.e., the deceased brother’s] name was Yosef they call him [i.e., the child] Yosef, or [if his name was] Yochanan, they call him Yochanan. It says here “his [deceased] brother,” and it says there (Bereishis 48:6), “They shall be called by their brothers’ name with regard to their inheritance.” Just as there it is [with regard to] inheritance, so here too [it is in regard to] inheritance (Yevamos ibid).

Siftei Chakhamim, Numbers 33:54:2

With twelve border demarcations. Meaning: The entire border demarcation was referred to by its tribe [e.g.] this being the border demarcation of Reuven and that being the border demarcation of Shimon. Now we can understand Rashi’s comment in Parshas Vayechi (Bereishis 48:6) that [even though the land was apportioned by population], “Nonetheless only these were termed tribes…” as meaning that the inheritance of Ephraim and Menashe would also be referred to by their name, as the border of Ephraim or the border of Menashe. Re’m writes: This is puzzling, because this is not like either opinion (Bava Basra 117a). For Rabbi Yoshiya says the land was apportioned to those who left Egypt, as it says, “According to the names of their fathers’ tribes should they inherit it” (26:55), while Rabbi Yochanan says that the land of Israel was apportioned to those who came into the land, as it says, “The land shall be apportioned among these…” (26:53). Therefore, how am I to understand [Rashi’s comment (26:55)] “according to the names of their tribes — this inheritance is different…”? He leaves the question unresolved. The answer is that Rashi is answering a question: According to both explanations there is a difficulty as to what is meant by “According to [the names] of their fathers’ tribes.” For it should have merely said, “According to the names of their fathers should they inherit it.” Why was the word “tribes” necessary? Rather, one must say that it was also to expound, “With twelve border demarcations…” This forced Rashi to bring the other interpretation. However, according to the second interpretation there is also the difficulty as to why it said, “fathers” for it should have merely said, “According to the names of the tribes”. Therefore the first reason is also necessary.

Tribal Lands, Preface 23

This people is to consist of diverse tribes of differing traits, while maintaining complete unity.…This people should represent the agricultural nation, the merchant nation, the warrior nation, the nation of scholars.…[I]t should demonstrate for all to see that the one great mission…does not depend on a particular vocation or trait.…The division of the nation into diverse tribes, and the resulting division of the Land into different provinces for the different tribes, whose distinctiveness is thus to be retained, is what is indicated here [in the verse: a community of peoples]. Without the division into diverse tribes, all distinctiveness would be absorbed in the consolidated mass of the nation as a whole, just as the land would be divided among the nation as a whole and not according to different tribes. Hirsch, Genesis 48:3–6

Talmud

In Yevamot 24a:6, it is discussed whether a son born from levirate marriage inherits the name or property of his deceased brother, with the conclusion that the word "name" refers specifically to inheritance. In Horayot 6b:3, the counting of the twelve tribes is questioned due to the absence of the tribe of Levi, with the resolution that Ephraim and Manasseh are counted as two tribes based on a verse from Genesis.

Horayot 6b:3

The Gemara challenges: If so, the twelve tribes are lacking in number, as without the tribe of Levi there are only eleven. Abaye said that it is stated: “Ephraim and Manasseh shall be like Reuben and Simeon to me” (Genesis 48:5), and they are counted as two tribes. Rava said: But isn’t it written: “After the name of their brethren shall they be called in their inheritance” (Genesis 48:6), indicating that it is with regard to inheritance that they are likened to tribes, but not with regard to another matter?

Yevamot 24a:6

The baraita continues and asks: Do you say that he succeeds in the name of his brother for inheritance, or perhaps it is only to inherit his name? If, e.g., the deceased brother was named Yosef, they must call the son born from levirate marriage Yosef, or if his name was Yoḥanan, then they must call him Yoḥanan. The baraita answers: It is stated here: “He shall succeed in the name of his brother,” and it is stated there: “They shall be called after the name of their brothers in their inheritance” (Genesis 48:6). Just as the word “name” stated there in Genesis is referring explicitly to inheritance, so too, the word “name” stated here in Leviticus means with regard to inheritance.

Targum

The Targum commentary on Genesis 48:6 states that the descendants born after them will belong to you and will be called by their brother's name in terms of inheritance.

Onkelos Genesis 48:6

But your progeny that will be born after them shall be yours. They shall be called by their brother’s name with regard to their inheritance.

Targum Jonathan on Genesis 48:6

And thy children whom thou mayest beget after them shall be thine; by the name of their brethren shall they be called in their inheritance.

וַאֲנִ֣י ׀ בְּבֹאִ֣י מִפַּדָּ֗ן מֵ֩תָה֩ עָלַ֨י רָחֵ֜ל בְּאֶ֤רֶץ כְּנַ֙עַן֙ בַּדֶּ֔רֶךְ בְּע֥וֹד כִּבְרַת־אֶ֖רֶץ לָבֹ֣א אֶפְרָ֑תָה וָאֶקְבְּרֶ֤הָ שָּׁם֙ בְּדֶ֣רֶךְ אֶפְרָ֔ת הִ֖וא בֵּ֥ית לָֽחֶם׃ 7 R I [do this because], when I was returning from Paddan, Rachel died, to my sorrow, while I was journeying in the land of Canaan, when still some distance short of Ephrath; and I buried her there on the road to Ephrath”—now Bethlehem.
Jacob buried Rachel on the way back from Padan Aram by God's command in Canaan to ensure her intercession for her descendants, while Joseph's righteousness is shown in avoiding being alone with his father. The souls of the deceased are influenced by their material experiences, and the Talmud teaches about mourning and remedies for physical ailments. God's promises to Israel in the Tanakh include restoration, forgiveness, and eternal love, while Jacob's burial request is mentioned in the Targum.

Commentary

Jacob explains to Joseph that he buried Rachel on the way back from Padan Aram because she died suddenly, preventing him from taking her to the cave of Machpelah for burial. He emphasizes that Rachel was buried in the land of Canaan, not outside of it, and that he did so by God's command. Jacob apologizes to Joseph, explaining that the circumstances of Rachel's death prevented him from giving her a more elaborate burial. The decision to bury Rachel where she died was made to avoid leaving his family and livestock behind, as well as to ensure her remains were buried in her children's tribal territory. The burial location was also meant to allow Rachel to intercede for her descendants in the future.

Chizkuni, Genesis 48:7:1

ואני בבואי מפדן ארם, “as far as I a am concerned, when I came from Padan Aram , etc.” (Yaakov, who insists on being buried in the cave of Machpelah, owes Joseph an explanation for why he did not bury Joseph’s mother Rachel there, when he was much closer).“Rachel died on me suddenly at a time when I did not yet possess undisputed entitlement to that burial ground, since your uncle Esau had not yet ceded it to me by leaving the Land of Canaan with his whole family, so that an attempt to do so would have involved me in a confrontation with Esau, and it would have been most unseemly for your mother remaining unburied at that time. When I buried my wife Leah in the cave of Machpelah, Esau had already vacated the land of Canaan.”

Chizkuni, Genesis 48:7:2

ואקברה שם, “I buried her there,” (where she had died) I knew that the piece of land where I buried her would in the future be still part of the ancestral heritage of Binyamin, and it would be fitting for her to have her last resting place in soil that would be part of her children’s heritage. We find an interesting verse in Samuel 10,2, where Samuel has just crowned the first Jewish King, Shaul, a descendant of Rachel from the tribe of Binyamin, and says to the newly crowned King: “when you leave me this day, you will meet two men near the tomb of Rachel in the territory of Binyamin, at a place called Zeltzah;” Yaakov, added that if he had buried Rachel in the cave of Machpelah, which is in the territory of Yehudah, a son of Leah, this would not have been appropriate, seeing that she and Leah had been rivals during their lifetime. An alternate exegesis of this paragraph, quotes Yaakov as follows: “the reason that I have buried your mother where I did, at the time, was that seeing that she had died in childbirth and having to transport her any distance would most likely have resulted in her blood becoming putrid after having soiled her shroud. Seeing that I wanted to at least bury her in the holy soil of the land of Israel, I buried her where I did, just inside that land.”(Compare Rashi’s commentary on this verse, according to whom Rachel’s tomb was outside the Holy Land.)

Ibn Ezra on Genesis 48:7:1

[AND AS FOR ME, WHEN I CAME FROM PADDAN.] Rachel died suddenly and I was not able to transport her to the cave of Machpelah and inter her there, as I did with Leah. Jacob told this to Joseph so that he would not be angry with him for requesting that he do for him what he didn’t do for his mother.

Or HaChaim on Genesis 48:7:1

ואני בבאי מפדן מתה עלי רחל, "As for me, when I was coming from Padan Rachel died on me, etc." This verse seems to lack any connection to what preceded it. We do not even know what purpose this information is supposed to serve at this point. It is true that Rashi based on Midrash Lekach Tov explains that Jacob wanted to explain to Joseph why he had imposed upon him the difficult and tedious task of burying him in the land of Canaan while he himself had not buried Rachel in the cave of Machpelah which was much closer to the site of her death than Egypt from Machpelah. If that had been the Torah's purpose in writing this then it should have appeared in conjunction with 47,30 rather than here. Besides, what did Jacob mean when he said עלי, "she died on me?"

Or HaChaim on Genesis 48:7:2

Actually, having told Joseph that G'd had told him that he would have more children himself, Jacob now explained to Joseph that it was his own fault that this did not happen as Rachel had died prematurely because of his negligence by delaying to honour the vow he had made after the dream of the ladder. This is the meaning of מתה עלי, "she died on my account." The words ואני בבאי refer to the promised additional children not being physical issue of Jacob but that Joseph's children were the incarnation of that promise. Vayikra Rabbah 37,1 tells us that if someone makes a vow and is tardy in keeping it he is punished by having to bury his wife. Jacob's saying ואני בבאי מפדן מתה עלי רחל is quoted as the source for this statement. Alternatively, Jacob may have referred to his rash curse of "anyone who has stolen Laban's teraphim shall not live" which he made without knowing that Rachel had been the thief. In either event, had Rachel remained alive Jacob himself would have sired the additional sons G'd had promised to him in 35,11.

Or HaChaim on Genesis 48:7:3

It is also possible that Jacob intended to placate Joseph for having been instrumental in hastening his mother's death. He told him that the reason he considered Joseph's two sons as if they were equal to Reuben and Shimon was in expiation for having caused Rachel's death at the time. He added that although he buried Rachel בעוד כברת ארץ, "a tract of land away, (and had not buried her in the cave of Machpelah)," he asked Joseph to go to the trouble of burying him there.

Rabbeinu Bahya, Bereshit 48:7:1

ואני בבואי מפדן, “as to my own situation, when I was on the way from Padan, etc.,” seeing that Yaakov was about to request from Joseph that he bury him in the cave of Machpelah he first had to apologise to him for not having brought Joseph’s mother Rachel to be buried there; this is why he said: “Rachel died on me on the journey in the land of Canaan.” He emphasised that Rachel too had been buried in the Holy Land and not outside its boundaries. The fact that she was not buried in the cave of Machpelah was due only to her sudden and unexpected death which did not afford Yaakov an opportunity to carry her all the way to Chevron seeing he had so many children and cattle with him. Had he buried her there she would have started to decompose on the journey to that cave which would have taken several days at least. According to our best estimates today such a journey should not have taken longer than half a day. This is why he emphasised that although she died “on the way,” she was not buried on the way, but on a hill, a distinctive place.

Rabbeinu Bahya, Bereshit 48:7:2

ואקברה שם בדרך אפרת, “and I buried her there on the way to Efrat.” The words “I buried her there” would have sufficed. Why did he add the words: “on the way to Efrat?” We have already seen told that Rachel died only a tract of land away from Efrat, another name for Bethlehem. Yaakov hinted what our sages told us in Bereshit Rabbah 82,10 that Yaakov buried Rachel where he did as he foresaw that in the future Jews going into exile would pass her grave and she would offer prayers on their behalf. This is what the prophet (Jeremiah 31,15) referred to when he wrote: “Thus said the Lord: ‘a voice is heard in Ramah- wailing bitter weeping- Rachel weeping for her children.’” All of these details Yaakov revealed now so that Joseph would not become angry at what might appear an unreasonable request by his father who himself had not shown such concern about Joseph’s mother. This is what Nachmanides wrote on our verse.

Rabbeinu Chananel on Genesis 48:7:1

ואקברה שם, I had to bury her there as her body was in a physically detestable state as a result of just having given birth (which did not enable me to delay burying her without subjecting her body to indignities).

Radak on Genesis 48:7:1

ואני, this entire paragraph was inserted to describe Yaakov’s apology or justification to Joseph why he, who was so insistent on where he wanted to be buried and who was putting Joseph to so much trouble in this connection, had himself not acted in a similar manner when it came to burying Joseph’s mother, his own favourite wife, seeing that he had buried Leah in the cave of Machpelah. He explained that he had in no way been at fault, that it was not negligence on his part, but that fate had intervened, Rachel dying suddenly on route to the land of Canaan. The fact that he was moving extremely slowly at the time on account of all his livestock, something that the Torah had reported Yaakov as explaining already to Esau at the time, (33,13) made it impossible for him to carry Rachel’s body with him seeing he had no means to embalm it and keep it from decaying and becoming putrid until he would reach Chevron. Presumably, the season was summer when it is even harder to keep a body from decaying quickly. He therefore chose to bury her without delay, in the most dignified manner which the prevailing conditions had permitted.

Ramban on Genesis 48:7:1

AND I BURIED HER THERE. In Rashi’s commentary it is written, “And I did not transport her for burial even to Bethlehem to bring her into the Land.” Now I do not know the meaning thereof. Was Rachel buried outside of the Land? Forbid it! She died within the Land, and she was buried there, just as it says here in the parshah: Rachel died by me in the land of Canaan. (In the verse before us.) And there in the narrative of her death it is still more clearly written, And Jacob came to Luz, which is in the land of Canaan — the same is Beth-el, (Above, 35:6.) and it is further stated, And they journeyed from Beth-el and there was still some way to come to Ephrath, (Ibid., Verse 16.) and Rachel died on the way between Beth-el and Bethlehem Ephratha in the Land of Israel.

Ramban on Genesis 48:7:2

AND I BURIED HER THERE. “Now I know that there is some resentment in your heart against me [for not having brought her into the city]. But you should know that I buried her there by the word of G-d, that she might help her children when Nebuzaradan (Chief general of Nebuchadnezzar, king of Babylon, who destroyed the city of Jerusalem, burned the Temple, and led the people into captivity (II Kings 25:8-21).) would exile them,” for when they passed along that road, Rachel came forth from her grave and stood by her tomb beseeching mercy for them, as it is said, A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, (Jeremiah 31:15.) and the Holy One, blessed by He, answered her, Thy work shall be rewarded … and the children shall return to their own border. (Ibid., Verses 16-17.) This is the language of Rashi. Now in any case there should be some allusion in Scripture to this interpretation which is stated in this Agadah. Perhaps this is alluded to in the expression of the verse, She died by me … in the way … And I buried her in the way, (The second baderech (in the way) is unnecessary except as an allusion to “the way” which Rachel’s children were destined to use when they went into captivity. (Bachya. See my Hebrew commentary on Ramban, p. 261.)) that is to say, “She died on the road which her children would pass, and I buried her there for her advantage.” She did not die on the road, but in Ramah, (See Ramban, above, 35:16.) a city in the land of Benjamin, and there she was buried. [Thus, according to the Midrash, Scripture is implying that] she died on the road which her children were destined to pass in the future, as Scripture does not fully explain future events but only alludes to them in a general manner. In line with the plain meaning of Scripture, it is likewise understood that Jacob spoke to Joseph in an apologetic vein so that when he discerned his father’s wish to be buried in the cave of Machpelah, Joseph should not be angered about his failure to bury his mother there just as he buried Leah there. It was for this reason that Jacob told him that she died in the land of Canaan, and she was not buried outside of the Land in the manner in which an Egyptian burial would befall Jacob. Furthermore, she died on the road suddenly, and he could not bury her in the cave of Machpelah for how could he leave his children and his flocks on the road and hurry with her body to the cave of Machpelah? And where could he find doctors and medicines to embalm her? This is the meaning of the word alai (by me) [in the verse, Rachel died by me]. Even though the cave of Machpelah is but a half-day’s distance from the place of her death, Jacob was heavily laden with much cattle and family, and he would not arrive there for many days. Thus he did indeed spend many days on that road until he came to his father. Our Sages have further taught: (Moed Katan 27a.) “The bier of a woman may never be set down, out of respect.” Now it is my opinion that these are but words of apology as Joseph already knew that Rachel died on the road and was buried in the Land, and that honor was paid to her when she died. But the reason Jacob did not transport Rachel to the cave of Machpelah was so that he should not bury two sisters there, (For being married concurrently to two sisters was later prohibited by the Torah (Leviticus 18:18). See also Ramban above, pp. 330-2.) for he would be embarassed before his ancestors. Now Leah was the one he married first, and thus her marriage was permissible, while he married Rachel out of his love for her and because of the vow he made to her. (Since he married her while already married to Leah, the wedding to Rachel would have been forbidden according to the Torah’s later prohibition. Hence her burial place could not be in the cave of Machpelah. See my Hebrew commentary, p. 262.)

Rashbam on Genesis 48:7:1

ואני בבואי מפדן, on the same route after G’d had given me His blessing, מתה עלי רחל, while I was still on the same route, this is why I had to bury her there while on the way. There did not present itself an opportunity to bury her next to Leah in the cave of Machpelah. Yaakov elaborated on this now so that Joseph would not consider him as having been criminally negligent in not according his mother the kind of burial she was entitled to.

Rashi on Genesis 48:7:1

'ואני בבאי מפדן וגו AND AS FOR ME, WHEN I CAME FROM PADAN etc. — “And although I trouble you to take me for burial into the land of Canaan and I did not do this for your mother (i.e., I did not take the trouble to bury her in a place other than that in which she died, which was by the road-side) which I might easily have done since she died quite close to Bethlehem”.

Rashi on Genesis 48:7:2

כברת ארץ is a measure of land equal to 2000 cubits which is the extent of a Sabbath day’s journey. This is according to the statement of R. Moses the Expositor. — “Do not imagine that it was the rains which prevented me from bringing her to Hebron for burial. It was the dry season when the ground is riddled and full of holes like a sieve (כברה).

Rashi on Genesis 48:7:3

ואקברה שם AND I BURIED HERE THERE and did not carry her even the short distance to Bethlehem to bring her into a city. I know that in your heart you feel some resentment against me. Know, however, that I buried her there by the command of God”. And the future proved that God had commanded him to do this in order that she might help her children when Nebuzaradan would take them into captivity. For when .they were passing along that road Rachel came forth from her grave and stood by her tomb weeping and beseeching mercy for them, as it is said, (Jeremiah 31:15) “A voice is heard in Rama, [the sound of weeping … Rachel weeping for her children]”, and the Holy One, blessed be He, replied to her (v. 16) “There is a reward for thy work, says the Lord etc. (v. 17) for thy children will return to their own border”. Onkelos translated it (כברת ארץ) by כרוב ארעא which is a full measure of one day’s ploughing. I am of opinion that they had a definite measure which they called “one full furrow”; old French cordié. So we say, (Bava Metzia 107a) “He ploughs (כריב) and ploughs again”, and (Yoma 43b) “as much earth as a fox carries on its feet from a ploughed field (בי כרבא).”

Rav Hirsch on Torah, Genesis 48:7:1

מתה עלי, es war ein Verhängnis, das über mich gekommen. כברת siehe Kap. 35, 16. — Man pflegt die Äußerung, in welcher Jakob hier auf Rachels Tod und Begräbnis hinblickt, als Entschuldigung dafür zu erklären, daß er ein so bedeutendes Gewicht darauf legt, in Machpela begraben zu werden, und doch Josefs Mutter selbst nicht dort begraben hatte. Allein, wäre dies der Sinn, so hätten wir dies oben bei der früheren Unterredung erwarten sollen, wo Jakob sich eben das Versprechen hinsichtlich seines Begräbnisses geben ließ. In dem Zusammenhange, in welchem wir es hier erblicken, kann es nur in Beziehung zu der hier, hinsichtlich der Söhne Josefs, getroffenen Bestimmung stehen. In dieser Unterredung bis zu dem Momente, in welchem er V. 8 seinen Enkeln die Stellung in der Zukunft seiner Nation segnend erteilt, wird Jakob nur als Jakob und nicht als Jisrael bezeichnet. Als Josef V. 2 zu ihm kam ויתהזק ישראל nahm sich Jakob zusammen, um Josef nicht nur als seinen Sohn, sondern in seiner Bedeutung für die nationale Zukunft anzuschauen, die an den Namen שראל׳ sich knüpft, und von diesem Standpunkt aus spricht er auch V. 8 seinen Segen über Josefs Söhne aus. Allein deren Begünstigung als Doppelstamm floss aus Jakobs individueller Beziehung, daher V. 3 ויאמר יעקב, und erst V. 8 wieder ירא ישראל. Es scheint nämlich diese Begünstigung der Söhne Josefs nicht aus nationalen Rücksichten, sondern aus individuell persönlichen Beziehungen erflossen zu sein, die Jakob als Jakob, als Mensch in seiner Individualität, berühren. In den letzten Tagen seines Lebens tritt ihm ganz besonders das Bild der Frau ins Gedächtnis, die er am innigsten geliebt, die das eigentliche Weib seiner Wahl gewesen, die ihn am frühesten verlassen und die ihrem ganzen Geschicke nach Gefahr lief, für die späteren Nationalerinnerungen in den Hintergrund zu treten. Wenn einmal die Söhne Israels in späteren Zeiten das Grab ihrer Stammeltern aufsuchen, werden sie Abraham und Sara, Jizchak und Rebekka, Jakob und Lea finden, aber Rahel, Josefs Mutter, war es nicht einmal im Tode vergönnt, ihren Platz in der gemeinsamen Ruhestätte der Stammeseltern zu erhalten. Und nur zwei Stämme — ganz gleich den früher Mägde gewesenen Müttern Bilha und Silpa — nennen sie ihre Mutter. So würde gerade das Weib seines Herzens, das er sich als die eigentliche Mutter seines künftigen Volkes gedacht, aus dem Herzen der Nation verschwinden. Daher war es Jakobs Herzensbedürfnis, Josef, Rahels Erstgeborenen, zum Erstgeborenen seines Stammvolkes zu erheben, ihm durch Bestimmung seiner Söhne zum Doppelstamm die nationale Erstgeburt zu erteilen und damit zugleich Rahels Gedächtnis wenigstens in einem Stamme mehr als Bilhas und Silpas fortleben zu lassen.

Sforno on Genesis 48:7:1

ואני, maybe you think that when G’d said to me: “I will make you into a community of nations,” that He meant that I myself would become the father of more sons but that I was denied those on account of some sin, this cannot be because

Sforno on Genesis 48:7:2

בבואי מפדן, when I came away from Padan Aram, when G’d appeared to me,

Sforno on Genesis 48:7:3

מתה עלי רחל, as the sages say (Sanhedrin 22) a woman’s death is felt first and foremost by her husband; [hence the justification for Yaakov saying עלי, “for me,” i.e. the loss was mine. Ed.]

Sforno on Genesis 48:7:4

בדרך בעוד כברת ארץ לבא אפרתה, immediately after G’d finished speaking to me before I had even arrived at Beyt Lechem, ואקברה שם בדרך אפרת, and I had to bury her there on the route to Efrat; I was so overcome by grief at the time that I did not even have the strength to transport her remains to the burial grounds in Beyt Lechem. There is no doubt that ever since her death my heart was so full of grief that my libido had completely ceased to be active and I would not have been able to sire more children and to thereby become dirtied by sin, even if I had felt the desire to do so. [The author describes the act of procreation as “sinful,” meaning that even among the most pious, the act of ejaculating is itself accompanied by some impure thought, a degree of physical gratification. Ed.].

Siftei Chakhamim, Genesis 48:7:1

When the earth is riddled with holes like a sieve. Rashi explained כברת as a measure. Nevertheless, since Scripture chose to use the word כברת, both [explanations] are implied.

Siftei Chakhamim, Genesis 48:7:2

Even to Beis Lechem in order to bring her to a [settled] land... You might ask: Does the verse not state clearly that she was buried in Eretz Yisrael? For it is written, “Rochel died unto me in the land of Canaan,” and Canaan is Eretz Yisrael. [If so, why does Rashi say that Yaakov did not bring her לארץ?] The answer is: Surely she was buried in Eretz Yisrael, but לארץ means “to an inhabited town,” as in ארץ נושבת (Shemos 16:35).

Siftei Chakhamim, Genesis 48:7:3

I buried her there so that she may help her descendants... You might ask: Did Rashi not previously explain (30:15) that “because she made light of being with the tzaddik, she did not merit being buried with him”? The answer is: Although this caused her to not be buried with him in Me’aras Hamachpelah, the question remains: why did she not merit burial in a town, rather than in a field? Perforce, “So she might help her descendants...” But we cannot say that “help her descendants” was the sole reason, and not “she made light.” For if so, why was Rochel — out of all the matriarchs — not buried with Yaakov? Surely, it was also because “she made light.” Question: Why did Yaakov tell Yoseif only now that her burial on the road was according to the word of Hashem? [The answer is:] Yaakov did not want to reveal to him the future troubles [of Israel’s exile] until necessary. For if not now, when?

Siftei Chakhamim, Genesis 48:7:4

As is mentioned: “He plows repeatedly.” This means to plow and then repeat it.

Steinsaltz on Genesis 48:7

And I, when coming back from Padan Aram, your mother Rachel died on me in the land of Canaan on the road, while still some distance to arrive at Efrat, not in an inhabited area. And therefore I buried her there on the road to Efrat, which is another name for Bethlehem. Since it was impractical to bring her to the family burial plot in Hebron, I buried her where she died. 1 Indeed, to this day the tombstone assumed to mark Rachel’s grave is located outside the city of Bethlehem. In the past, it was presumably even farther outside of the city than it is currently. 2

Tur HaArokh, Genesis 48:7:1

ואקברה שם, “and I was forced to bury her there.” Nachmanides questioned what Rashi explains here, i.e. that Yaakov apologized to Joseph that he had not even been able to transport the remains of Rachel the short distance to Beyt Lechem so that she would be buried on holy soil. Nachmanides feels that the text does not only not support this, but supports the very reverse, that Rachel, though not buried in a cemetery, was indeed buried within the boundaries of Eretz Yisrael. Why else would Yaakov have said that Rachel had died suddenly, “in the land of Canaan?” Yaakov’s apology concerned the fact that he had not buried Rachel in the cave of Machpelah in Chevron, not that he had buried her outside the boundaries of the Holy Land. He emphasizes that although he had not been able to bury her in Machpelah, at least he had been able to bury her inside the Holy Land. He had not been able to abandon his entire family and carry the remains of Rachel all the way to the cave of Machpelah. He himself was likely to be buried outside of the Holy Land unless he could arrange before his death to have his remains transferred, as he was about to request from Joseph. If, at the time of Rachel’s death he would have moved his entire camp with him to the cave of Machpelah, a journey which takes a half a day for a single traveler would have consumed many days and would have been a great indignity for the remains of Rachel as he had no means to embalm her and to prevent her body from decomposing in the interval. Joseph had been fully aware of the circumstances of his mother’s death, as well as the fact that Yaakov could not have buried the remains of two sisters both of whom had been his wife, in the cave of Machpelah. The reason why he buried Leah in that cave was that he had, after all, married her first. Rachel died in “Ramah,” hence רמת רחל,” part of the territory of Binyamin after the distribution of the land by Joshua. Our sages who explain all this allegorically, say that Rachel had to die when she entered the Holy Land, in order that Yaakov not become guilty of being married to two sisters both of whom were alive, something that the Torah had forbidden. Yaakov received instructions from on high to bury Rachel where he did, so that her spirit, in due course, could petition G’d when her “children,” would be taken into captivity by the Babylonian general Nebuzaradan. Some commen-tators say that Yaakov explained to Joseph that the reason he had buried his mother on the way to Efrat was that this was within the tribal territory of one of her sons, whereas had she been buried in Machpelah, she would not have been interred in soil belonging to her offspring. Burying her in earth that would belong to the descendants of Leah would not have been something compatible with her dignity.

Tze'enah Ure'enah, Vayechi 21-24

“Rachel died” [48:7]. Jacob said to Joseph. If you want to ask me why am I burdening you that you should carry me to the land of Canaan to bury me there and not in the land of Egypt? I buried your mother in the field, on the way, where she died, and I did not take her to the cave of our other ancestors, even though she died quite close to the city of Bethlehem and I did not take her there. Certainly, you resent me for this. However, you should know that the Holy One told me to do this, that I should bury her on the way. When Israel will leave Jerusalem for the exile of Nebuzaradon, Israel will pass on that road. Rachel will pray for Israel from her grave and the Holy One will accept her prayer. (Rashi, Genesis, 48:7.) Hizkuni writes. Jacob said: I did not bury Rachel in the cave with me because Esau was still at war with me. I did not have the right of ownership yet for the cave. However, I did bury Leah in the cave. Esau had gone away and left the cave to me alone. Another explanation is that the field where Rachel was buried is part of the land of her children. However, the cave is in the land of the children of Leah, in the land of Judah. It is no honor to live in a strangers land. Another explanation is because Rachel died in childbirth, she was full of blood. If she were to be carried through the fields, she would be jostled and her shrouds would be smeared full of blood. Therefore, I buried Rachel on the way, where she died. (Hizkuni, Genesis, 48:7.) Hizkuni and Toldot Yizhak question Rashi, who writes. Jacob said: I did not bury Rachel in the land of Canaan. We find that she was indeed buried in the land of Canaan. The explanation is that Jacob said: I did not bury her in a city, but in the field, even though it was close to Bethlehem. (Hizkuni, Genesis, 48:7; Toldot Yizhak, Genesis, 48:6.) Ramban writes. Jacob did not bury Rachel in the cave. He was ashamed that two sisters should lie next to each other and that Jacob should lie near them. People would say that Jacob had married two sisters when they were alive. Therefore, Leah was buried in the cave because she was the first and legitimate wife of Jacob. Jacob should not have married Rachel because she was the sister of Leah. (Ramban, Genesis, 48:7.)

Jewish Thought

The text explains that souls, even after leaving their bodies, are still influenced by their material experiences and may reside in a middle place between the material and immaterial worlds. This is why the soul may concern itself with matters such as plague-spots, as it retains material impressions. Additionally, the constant influx of wisdom from the Blessed One means that souls must occupy themselves with wisdom, explaining why they may engage in such matters even after death.

Derashot HaRan 7:12

There are some formidable questions here. First, why should souls after leaving their bodies concern themselves with matters such as plague-spots? Second, after having ascertained the Blessed One's ruling to be "clean," how could they maintain "unclean" and require the decision of Rabbah bar Nachmani? In consideration of these two questions, we shall interpret this aggadah in the following manner: It is a clear and acknowledged fact that though the soul is not body nor a faculty of the body, still, its residence in the body makes material impressions upon it to the point that it must reside in a material locale after leaving the body. It follows from this that Gan Eden is in the terrestrial world, for transition from one extreme to another is extremely difficult unless it be effected by degree. And since in the beginning its residence was in a material place alone, it is removed to a middle place between the material and the immaterial. And this constitutes the superiority of Gan Eden to other places, just as the land of Israel is superior to other lands. And this is what is found throughout the Gemara, that when the soul resides in the terrestrial world the body is the locale of its residence, as in the case of (Berachoth 18b): "I am looking for Abba." And we see, too, that for this reason Jacob did not bury Rachel in the land of Israel, even though he was near it, so that when her children passed by there she would pray for them, as it is written (Genesis 48:7): "As for me, when I came from Padan, Rachel died in the land of Canaan on the way, when there was but a little way to come to Efrat, and I buried her there on the road to Efrat, which is Bet Lachem." This is by way of self-vindication to Joseph as Rashi explains there in his commentary. And, in truth, his burying Rachel outside the land of Israel so that she should cry for her children when they passed by there is strong indication of the soul's habitat and mooring being in the locale of the body, more so than in any other locales in the terrestrial world. And all this because of its prior residence in the body, which left material impressions upon it. Therefore, it is no wonder if the soul occupies itself with material wisdoms. Add to this the fact that the separate intelligences, by virtue of the effluence constantly streaming in upon them from the Blessed One, must constantly occupy themselves with wisdom. This accounts for the ever-recurring expression in the Gemara, "the study hall of heaven," and for the statement of our sages (Berachoth 64a): "Torah scholars have no rest, neither in this world nor in the next." This being the case, it is not to be wondered at that the soul occupies itself with the subject of plague-spots.

Midrash

Joseph's righteousness is highlighted by his avoidance of being alone with his father to prevent him from cursing his brothers, while the importance of fulfilling vows promptly and the consequences of delaying them are emphasized in various examples, such as Jacob's delay leading to negative outcomes. Elimelech's death is noted as a significant loss for Naomi, and Rachel's significance is highlighted in her death and its connection to Bethlehem. Benjamin's offerings in the Temple are linked to his birth and genealogy, and God's remembrance of Rachel is tied to her role in interceding for her children. The text also explores various legal judgments and scriptural references related to different aspects of Jewish life and history.

Aggadat Bereshit 52:1

Chapter [51] 52:Torah [1] And God remembered Rachel (Genesis 30:22). This refers to when the God-fearing people spoke to each other (Malachi 3:16). This is Jacob and Rachel, as it is written earlier in the passage, "And Rachel saw that she had not borne children to Jacob and she envied her sister" (Genesis 30:1). Why was she jealous now? When she saw her sister entering her wedding canopy, she was not jealous, but now she was jealous. Why was she jealous? Rather, she was jealous of her good deeds, saying, "If I am not righteous like her, the Holy One, blessed be He, will not give me children before her." Therefore, she was jealous of her actions, as it is written, "Let not your heart be envious of sinners, but be in the fear of the Lord all day long" (Proverbs 23:17). Therefore, Rachel became jealous and said to Jacob, "Give me children, or else I am as good as dead" (Genesis 30:1). A woman who is barren and does not give birth is considered dead, but Rachel said, "If I do not give birth from this righteous man, my father will marry me to a wicked man, and I will die with him in the next world," as it is written, "The wicked man's evil will destroy him" (Psalms 34:22). Therefore, she said, "Or else I am as good as dead." Another interpretation: "Give me children." She said to him, "If you ask for me, I will give birth. When you asked for sheep to give birth, they gave birth," as it is written, "And the flocks mated in front of the rods" (Genesis 30:39). Another interpretation: "Give me children." She said to him, "If you ask for me, I will give birth. Do as your father Isaac did, whose wife was barren, and he prayed for her," as it is written, "And Isaac entreated the Lord for his wife" (Genesis 25:21). Jacob said to her, "Isaac had only one wife, so he prayed for her. But I have four wives. Leah has already given birth. If you do not give birth, Bilhah will give birth instead." She said to him, "If you are not willing to do as Isaac your father did, do as Abraham your grandfather did, who listen to Sarah when she said to him, "Behold, the Lord has prevented me from bearing children" (Genesis 16:2), so you also take my maid Bilhah and come to her (Genesis 30:3). And I will build through her as well, not just Sarah. In addition, what did Rachel see fit to say, "Give me children or else I will die" (Genesis 30:1)? She was prophesying that she would die soon, as it is written, "And as for me, when I came from Paddan, Rachel died on me" (Genesis 48:7). She said to him, "Give me children before I die," as it is written, "Give me children" (Genesis 30:1), immediately Jacob became angry. Is there a God who does nothing but what He desires? I am that God who withheld from you fruit of the womb (Genesis 30:2). I withheld from you, but from me, I have already given you children in abundance. God said to him, "Are you showing kindness to her and saying, 'Is there a God besides me?' As I live, I will cause her to bear a son who will say to his brothers, 'I am above God'" (Genesis 30:19). Indeed, they are talking about these things, as if God inclined His ear and listened and wrote down their words, as it is written, "Then those who feared the Lord spoke to one another" (Malachi 3:16). When the time was right, He took out the Book of Remembrance and remembered her, as it is written, "And God remembered Rachel" (Genesis 30:22).

Aggadat Bereshit 52:3

[3] And God remembered Rachel. This means that her mighty ones stumbled in their journey (Nahum 2:6). Her mighty ones refer to Jacob and Rachel, whom the Holy One, blessed be He, remembered and settled the account that He had promised Abraham. "Thus shall your seed be" (Genesis 15:5). However, they stumbled in their journey, as Jacob said, "With whomever you find your gods, he shall not live" (Genesis 31:32). He went to Rachel and did not know what had happened, and what caused her death on the way, as it says, "And as for me, when I came from Paddan, Rachel died beside me in the land of Canaan on the way" (Genesis 48:7). The phrase "they stumbled in their journey" is compared to a shepherd who saw a wolf entering to snatch a lamb, took a stone to throw at the wolf, and went after the lamb. Similarly, Jacob cursed and thought he was cursing Laban, not knowing that his curse was falling on his own sheep, as it says, "And Jacob did not know" (Genesis 31:32). Therefore, Rachel died on the way, and why did she die in Bethlehem? The Holy One, blessed be He, said, "My children need her there, in the hour when they sin and steal, and she remembers Me just as I remember her," as it says, "Thus says the Lord: A voice is heard in Ramah...Rachel weeping for her children" (Jeremiah 31:15). He said to her, "Restrain your voice from weeping" (Jeremiah 31:16). And what reward does she have for her days being cut short and dying on the way? It is that she remembers Me on behalf of my children, as it says, "There is a reward for your deeds, says the Lord...and your children shall return to their own border" (Jeremiah 31:16-17).

Bamidbar Rabbah 14:8

“On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” (Numbers 7:60). “On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” – why did Benjamin present his offering after Joseph’s sons? It is because, just as the Divine Presence was in Joseph’s portion in Shilo, so, it rested in Benjamin’s portion in the Temple in Jerusalem. Alternatively, it is based on what the verse said: “Rouse Your might before Ephraim, Benjamin, and Manasseh, and come to our rescue” (Psalms 80:3). (The midrash here is based on the fact that Ephraim and Manasseh cannot be separated; see section 6.) “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:61). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akeret, corresponding to Rachel, who was the pillar of the household; she was the principal [ikar] of Jacob’s household, as it is stated: “The sons of Rachel, Jacob’s wife: Joseph and Benjamin” (Genesis 46:19). And it says: “Rachel died on me” (Genesis 48:7). “One silver” – as on the basis of her prayer, Benjamin was born, as it is stated: “She called his name Joseph, saying: May the Lord add another son for me” (Genesis 30:24). In her regard it is stated: “The tongue of the righteous is choice silver” (Proverbs 10:20) – the tongue of a righteous woman. “Its weight one hundred and thirty” – as Benjamin was born when Jacob was one hundred years old. That is why he was named Benjamin [Binyamin], (Son of yamin, whose numerical value is: Yod – 10; mem – 40; nun – 50; which sum to 100. In many verses there is only one yod in the word Binyamin.) as he was born when his father was one hundred years old. And he was thirty years old when he descended to Egypt. That is one hundred and thirty. “One silver basin” – it is a basin, it is a goblet, corresponding to Joseph, who assessed the righteousness of his brothers regarding Benjamin by means of the goblet. When Joseph saw that Judah sacrificed himself on behalf of Benjamin, he recognized his brothers’ righteousness and made himself known to them. Because Joseph would drink wine [yayin], whose numerical value is seventy, (Yod – 10; yod – 10; nun – 50; which sum to 70.) from the goblet, therefore, the weight of the basin was “seventy…in the sacred shekel.” “Both of them full” – both of them were equal, Joseph and Benjamin, as the Tabernacle was established in Joseph’s portion in Shilo, and the Temple in Benjamin’s portion in Jerusalem. That is, “high-quality flour mixed with oil as a meal offering.” “One gold ladle of ten shekels, filled with incense” (Numbers 7:62). “One gold ladle of ten shekels, filled with incense” – corresponding to ten sons that Benjamin had when he descended to Egypt, as it is stated: “The sons of Benjamin: Bela, and Bekher, [and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Hupim, and Ard]” (Genesis 46:21), and they were all righteous. That is, “filled with incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:63). “One goat as a sin offering” (Numbers 7:64). “One young bull, [one ram, one lamb]” – these are three species of burnt offering corresponding to the three times that the Temple is built in his portion: one in the era of Solomon, one in the era of those who ascended from the exile, and the third, in the Messianic Era. “One goat as a sin offering” – it corresponds to the structure that Herod built, which was built by a sinful king, and whose construction served as atonement for him for having killed the Sages of Israel. (See Bava Batra 4a.) “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Avidan son of Gidoni” (Numbers 7:65). “And for the peace offering, two bulls” – corresponding to two kings who emerged from Benjamin, Saul and Ish Boshet. Alternatively, it corresponds to the two redeemers who emerged from him, Mordekhai and Esther. “Five rams, five goats, five lambs in their first year” – there are three species, five of each, corresponding to the three advantages of five each that Benjamin received; they were: “Benjamin’s gift was five times greater that the gifts of all of them” (Genesis 43:34). “To Benjamin he gave three hundred pieces of silver, and five changes of garments” (Genesis 45:22). The third, this is Mordekhai, who was from Benjamin, and who was privileged to don five royal garments, as it is stated: “Mordekhai went out from before the king in royal garments of sky-blue and white, with a great golden crown, and a cloak of fine linen and purple wool” (Esther 8:15). “This was the offering of Avidan…” – since he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Avidan…”

Bereshit Rabbati, Parashat Vayigash 3

(Genesis 45:8) "So it was not you who sent me here, but God; and He has made me a father to Pharaoh." I am like a creditor to him, as it is stated (Exodus 22:24), "Do not impose interest upon him." Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, "And he has made me a father," as it says, "which the Lord, your God, gives you" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). "For a man and his wife, leather tunics" (Genesis 3:21). "I will descend now and see their outcry" (Genesis 18:21). "The Lord who took me from my father's house and from the land of my birth" (Genesis 24:7). "And he sold his birthright" (Genesis 25:33). "Behold, now, I am old; I do not know the day of my death" (Genesis 27:2). "The fragrance of a field that the Lord has blessed" (Genesis 27:27). "And Oholibamah bore Jeush" (Genesis 36:5). "Eliphaz, the son of Esau" (Genesis 36:10). "These were the sons of Oholibamah, the wife of Esau" (Genesis 36:14). "They arose and went down to Egypt" (Genesis 43:15). "And I buried her there on the way" (Genesis 48:7).And he has made me a father to Pharaoh." And here are the names that came down to Egypt (Genesis 46:8). "So shall you say to the children of Jacob, and tell the children of Israel" (Exodus 19:3). "The children of Israel journeyed from Rameses" (Exodus 12:37). "For it is a sign between Me" (Exodus 31:13). "Five for the planks on one side" (Exodus 26:27). "We have no barricade against it." "And the priest shall take from its blood" (Leviticus 4:34), for if it is a lamb. "And when the zav becomes purified with living water" (Leviticus 15:13). "One lamb of the first year without blemish" (Leviticus 14:10). "All who come to join the ranks must be counted in their census" (Numbers 4:3). "From the first of your dough, you shall give" (Numbers 15:20). "Avenge the vengeance of the children of Israel" (Numbers 31:2). "And they came to Moses and to the congregation of the children of Israel" (Numbers 12:1). "The heads of the families of the house of Joseph approached" (Numbers 36:1). "But I have not the power to go up" (Deuteronomy 1:26). "And they shall inherit it, they and all the people of the land" (Numbers 32:22). "To give us into the hands of the Amorites" (Deuteronomy 1:27). "Nor take a mother upon her young" (Deuteronomy 22:6). "Brimstone and salt burning" (Deuteronomy 29:22). "Like the upheaval of Sodom and Gomorrah" (Deuteronomy 29:22). "I said, I would scatter them" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.

Ein Yaakov (Glick Edition), Sanhedrin 2:17

R. Jochanan (and according to others, R. Elazar), said: "The wife of a man does not die [frequently] unless he is requested to pay [his donation] and has not to pay, as it is said (Prov. 22, 27) If thou have nothing to pay, why should he take away thy bed from under thee?" R. Jochanan said again: "To him whose first wife dies, it is as if the Temple had been destroyed in his days, as it is said (Ezek. 24, 10) I will take away from thee the desire of thy eyes, etc., and (Ib.) And when I had spoken unto the people in the morning, my wife died at evening; and (Ib. 21) I will profane my sanctuary, the pride of your strength, the desire of your eyes." R. Alexandrai said: "To him whose wife dies, the world around him is dark, as it is said (Job 18, 6) The light becometh dark in his tent, and his lamp will be quenched above him." R. Jose b. Chanina said: Also his steps become shortened, as immediately it reads: The steps of his strength shall be narrowed. And R. Abahu said: "Also his advice is no more of use; as the end of the verse cited reads: And his own counsel shall cast him down." Rabba b. b. Chana said in the name of R. Jochanan: "Joining couples is as difficult as the dividing of the Red Sea, as it is said (Ps. 68, 7) God places those who are solitary in the midst of their families: He bringeth out those who are bound unto happiness. Do not read Motzi Assirim (bringeth out those who are bound), but read it K' motzi Assirim (like bringing out those who are bound). Do not read Bakosharoth (into happiness), but read B'chi V'shiruth (weeping and singing); i.e., at the Red Sea they wept first and then sang." Is this so? Has not R. Juda said in the name of Rab: "Forty days before the embryo is formed, a heavenly voice goes forth and says: 'This and that daughter to this and that son.'" This is not difficult to explain. The latter deals with the first marriage, and the former with the second marriage. R. Samuel b. Nachman said: "For everything there may be an exchange, but not for the wife of one's youth, as it is said (Is. 54, 6) And as a wife of one's youth that was rejected." R. Juda taught to his son, R. Isaac: "One can find pleasure only in his first wife, as it is said (Prov. 5, 18) Thy fountain will be blessed; and rejoice with the wife (Ib. b) of thy youth." "Whom do you mean?" his son asked, and he answered: "Your mother." Is that so? Did not R. Juda teach to R. Isaac his son (Ecc. 7, 26) And I find as more bitter than death the woman whose heart is snares and nets, etc? And the latter asked him: "Who, for an example?" He answered: "Like your mother." True, she was irascible, but was easily appeased with a word. R. Samuel b. Unya said in the name of Rab: "A woman [unmarried] is an unfinished vessel, and she makes a covenant with [cares for] none but him who made her a vessel; as it is said (Is. 54, 5) For thy husband is thy master," etc. There is a Baraitha; No one feels the death of a man more than his wife, and no one feels the death of a woman more than her hushaud. No one feels the death of a man more than his wife, as it is said (Ruth 1, 3) Thereupon died Elimelcch, Naomi's husband; and no one feels the death of a woman more than her husband, as it is said (Gen. 48, 7) And as for me, when I came from Padan, Rachel died by me.

Kohelet Rabbah 5:4:1

“It is better that you do not vow, than that you vow and do not pay” (Ecclesiastes 5:4). “It is better that you do not vow” – Rabbi Meir said: Better than both is one who does not vow at all, but rather brings his sheep to the Temple Courtyard, consecrates it, and slaughters it, as it is stated: “If you refrain from vowing, [there will be no sin in you]” (Deuteronomy 23:23). Rabbi Huna said: There was an incident involving one who vowed and did not pay. He set sail in the Mediterranean Sea, and his ship sank in the sea and he died. Rabbi Shmuel said: Anyone who vows and does not pay causes for himself that his wife will die, as it is written: “I, when I came from Padan, Rachel died on me…” (Genesis 48:7). Rabbi Shmuel bar Yitzḥak said: Anyone who vows and does not pay causes [himself] to come to four transgressions: Idol worship, forbidden sexual relations, bloodshed, and slander, and all of them are derived from Jacob. (While fleeing Esau, Jacob took a vow that he was to fulfill upon his return to Canaan (see Genesis 28:20–22), but he did not fulfill it immediately upon his return.) Idol worship, as it is written: “Remove the foreign gods” (Genesis 35:2). Forbidden sexual relations, as it is written: “That he had defiled Dina his daughter” (Genesis 34:5). Bloodshed, as it is written: “Jacob’s two sons, […each] took [his sword…and killed all the males]” (Genesis 34:25). And slander, as it is written: “He heard the words of Laban’s sons [saying: Jacob has taken everything that was our father’s]” (Genesis 31:1). Rabbi Mana said: Anyone who vows and does not pay causes death to come upon him, as it is stated: “For the Lord your God will demand it of you [and it will be a sin for you]” (Deuteronomy 23:22), and Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). And there is no suffering without iniquity, as it is stated: “I will punish their transgressions with a rod and their iniquity with plagues” (Psalms 89:33).

Pesikta Rabbati 3:1

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

Ruth Rabbah 2:7

“Elimelekh Naomi's husband died; she and her two sons remained” (Ruth 1:3). “Elimelekh Naomi's husband died.” It is taught: Everyone will die, and everyone [knows] that he will die. Praiseworthy is the person who has departed from the world with a good name. If a man dies, it is only his wife who misses him, as it is stated: “Elimelekh Naomi's husband died.” If a woman dies, it is only her husband who misses her, as it is stated: “But I, when I came from Paddan, Rachel died on me” (Genesis 48:7). Rabbi Yoḥanan said: Jacob our patriarch said: ‘Rachel’s death was on me, and Rachel’s death was more difficult for me than all the troubles that befell me.’

Sifrei Devarim 352:11

R. Meir says: She died in the portion of Benjamin, her son, as it is written (Ibid. 48:7) "for when I came from Paden, Rachel died upon me … before Efrath, etc." And Efrath is none other than Bethlehem, viz. (Michah 5:1) "And you, Bethlehem, Efrathah." I might think, in the portion of Joseph, her son; it is, therefore, written (Psalms 132:6) "Behold, we heard of it in Efrath; we found it in the field of the forest" — with him who is compared to an animal of the forest. And who is that? Benjamin, as it is written (Bereshith 49:27) "Benjamin is a wolf that will tear."

Vayikra Rabbah 37:1

“Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:2). “If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better. There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them (Better than one who vows and does not pay, and one who vows and pays. ) is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea. His ship sunk and he died at sea. Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow, (Jacob’s vow is related in Genesis 28:20–22, and a midrash asserts that he did not fulfill his vow in a timely enough fashion when he returned to the Land of Israel. ) he came to all of them. Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1). Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1). The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7). Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property. Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33). Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane, (See Numbers 30:3. ) and: You shall not delay, (See Deuteronomy 23:23. ) so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay. That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.” (Moses mentions the term vow in the context of valuations in order to imply that the prohibitions against violating or delaying fulfillment of vows applies to valuations as well. )

Musar

Rashi's commentary on Jacob crying when he kissed Rachel was likely due to his vision of her interceding for his descendants during their exile, rather than just her not being buried with him. This spiritual association between Rachel and the Jewish people in exile is seen in Rashi's commentary on Jacob's burial request in Genesis 48,7.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayetzei, Torah Ohr 100

This is what the Torah alluded to when it described Jacob as kissing Rachel and raising his voice and beginning to cry (29,11). Rashi comments there that the reason Jacob cried was because he foresaw that Rachel would not be buried alongside him. This comment is difficult. The fact that Rachel would not be buried with Jacob hardly seems an adequate reason for him to cry about! No doubt Rashi meant that Jacob had a vision of the reason that Rachel would not be buried alongside him, that his descendants would be exiled and that she needed to intercede with G–d on their behalf. Rashi gave a somewhat similar commentary in Genesis 48,7, where Jacob justified himself to Joseph for asking to be buried in Machpelah, though he had failed to bury Joseph's mother Rachel there. We see that there is a spiritual association between Rachel and צאן, the description used for the Jewish people when the latter are in exile.

Quoting Commentary

Rashbam explains that the accent on the word "מתה" changes depending on whether it is in the past or present tense. Rashi clarifies that the descendants of Yoseif were considered two tribes to compensate for the absence of the tribe of Levi. Additionally, Rashi and other commentators discuss the significance of the term "Ephrathites" in relation to important people and locations, such as Bethlehem. The debate over the true location of Rachel's burial site is highlighted in various commentaries, with some arguing for a site in Binyamin's portion of Eretz Yisrael. The connection between Rachel and Binyamin is explored in relation to various geographical locations mentioned in the text.

Megillat Ruth; From Chaos to Kingship, Perek 4 32:12

Of course, there was a connection to Rachel in Beit Lechem due to Kever Rachel’s there. (There is considerable controversy as to the true location of Kever Rachel, with many arguing that its true location lies in Binyamin’s portion of Eretz Yisrael, just north of Yerushalayim (for a summary of the debate see https://www.ou.org/torah/files/r-manning-kever-rachel.pdf). The question arises to a great extent since there are more than one city called Beit Lechem in Eretz Yisrael (for this reason the first pasuk in Megillat Rut identifies the city as Beit Lechem Yehuda, meaning the Beit Lechem located in Yehuda, in contrast to Batei Lechem located in the nachalah of other shevatim). Ramban’s (Bereishit 35:16) view that Rachel Imeinu is buried in Beit Lechem Yehuda has emerged as the prevailing view. Advocates of the northern identification (such as the Chizkuni to Bereishit 48:7) might argue that Kever Rachel in Beit Lechem Yehuda is a monument created by the people of Beit Lechem in honor of Rachel when they embraced Rachel as their adoptive mother.) As a result, Da’at Mikra suggests this was a standard bracha recited at weddings in Beit Lechem, not specifically customized to this circumstance.

Rashbam on Exodus 7:21:1

מתה, the accent is on the first syllable as the verb is in the past tense. When the same verb occurs in the present tense/future tense, as in Genesis 30,1 the accent is on the last syllable. In Genesis 48,7 when Yaakov describes Rachel having died on him, the accent is also on the first syllable.

Rashbam on Genesis 30:1:1

מתה אנכי, in this verse when the word מתה is in the present tense, the stress is on the last syllable, whereas in Genesis 48,7 where the same word occurs in the past tense, the stress is on the first syllable.

Rashi on Joshua 14:4:1

The descendants of Yoseif were two tribes. In place of the tribe of Levi. (Moshe and Yehoshua were commanded that the Levi’im were not to be given a portion of the land. The land was to be divided only among the other eleven tribes. The children of Menashe and Ephraim were counted as two tribes so that the land would be divided by twelve tribes. This came about through the will of Yaakov, who told Yoseif that his two sons, Ephraim and Menashe, would be considered as his own two son, Reuven and Shimon. (See Bereishis 48:7) This is mentioned here to explain how Yehoshua was to divide the land among nine and half tribes, when without Levi, there would be only eight and a half. We are told therefore that Menashe and Ephraim were counted as two tribes, thus this would compensate for the omission of Levi.)

Rashi on Micah 5:1:1

And you, Bethlehem Ephrathah—whence David emanated, as it is stated (I Sam. 17:58): “The son of your bondsman, Jesse the Bethlehemite.” And Bethlehem is called Ephrath, as it is said (Gen. 48: 7): “On the road to Ephrath, that is Bethlehem.”

Rashi on Ruth 1:2:1

Ephrathites. Important people, and similarly, “the son of Tochu, the son of Tzuph, an Ephrathite,” (I Shmuel 1:1. ) [meaning] an aristocrat. Look how important they were, for Eglon the King of Mo’av married off his daughter to Machlon, as the Master said, “Rus was the daughter of Eglon.” (Maseches Sanhedrin 105b. ) Another explanation of “Ephratites,” [they were from Beis Lechem,] because Beis Lechem is called Ephros. (See Bereishis 48:7, “and I buried her [Rachel] on the way to Ephros which is Beis Lechem.” )

Tribal Lands, Chapter 15; Binyamin 64

Benjamin’s life began with Rachel’s death, so we begin our tour in Eretz Binyamin by exploring a popular contender for the site of Rachel’s burial. For many hundreds of years, tradition assigned a tomb south of Jerusalem, on the road passing Bethlehem and heading down to biblical Ephrath in the naĥalah of Judah, as the burial spot of Rachel. That site satisfies the descriptive verse in Genesis 35:17–19: (Also Genesis 48:7.)

Tribal Lands, Chapter 15; Binyamin 68

How, though, was Rachel’s voice heard from Ramah (er-Ram, located four kilometers/two and a half miles north of Jerusalem, squarely in Naĥalat Binyamin), when she was buried in the famous Kever Rachel next to ancient Bethlehem? More urgently: given that Rachel was not buried in the family tomb of Me’arat HaMakhpelah in Hebron, shouldn’t we expect her grave to be found in one of her own sons’ naĥalot, rather than in Naĥalat Yehudah? (Sifrei, Deuteronomy 33:12. Also Ĥizkuni, Genesis 48:7.)

Tribal Lands, Chapter 15; Binyamin 71

Samuel and Saul were in Ramah. From there, Saul was to make his way to Gibeath-elohim, in Benjamin, (Given the multitude of eponyms built off of the root g-b-’ (Geba, Gibeah, Geba Benjamin, Gibeah of Benjamin, Gibeah of Saul, Gibeon, and Gibeath-elohim), it is highly probable some of these names refer to a single place. Gibeath-elohim is identified as Gibeon by Aaron Demsky (“Geba, Gibeah and Gibeon – An Historico-Geographic Riddle,” BASOR 212 [1973]: 26–31). Demsky’s opinion is rejected by Patrick Arnold in favor of an identification of Gibeath-elohim with Gibeah (Gibeah: The Search for a Biblical City [Sheffield: Sheffield Academic Press, 1990], 28). All of the g-b-’ sites listed above are located in Naĥalat Binyamin.) by way of Kever Rachel, located in Zelzah – identified as a site on Benjamin’s border. On his way to Gibeath-elohim, he was to meet three men who were heading north to Beth-el. This is quite an accumulation of evidence for an alternate site for the burial of Rachel: (a) Saul was headed to a location north of Jerusalem (Gibeath-elohim), he was to meet people who were also headed north (to Beth-el), and was also to meet in the interim with men at Kever Rachel, located near or in Benjamin’s border; (b) “the voice of Rachel is heard in Ramah, crying bitterly for her children,” and Ramah was north of Jerusalem in Naĥalat Binyamin; and (c) sheer poetic justice demands that she be buried in the naĥalah of the son she died birthing. All this combines to make a compelling case for us to seek out Kever Rachel in Naĥalat Binyamin. (This is the opinion of Ramban and Ĥizkuni (on Genesis 48:7).)

Talmud

The Talmud teaches that a man primarily suffers when his wife dies, and a woman primarily suffers when her husband dies. Rebbi Ḥiyya advises a remedy for a bone stuck in the throat, while Rebbi Eliezer ben Jacob warns against divination and incantations, suggesting that signs may be observed after three portents have occurred.

Jerusalem Talmud Shabbat 6:9:5

Rebbi Ḥiyya stated: If a bone was stuck in his throat he puts of the same kind on top of his head and this is not of ways of the Emorite (Addition of G which here becomes illegible.) . Rebbi Eliezer ben Jacob stated: you shall neither divine nor use incantations (Lev. 19:26.) . Even through there is no divining there are signs, but only after three portents (If something happened to a person three times he may assume that he is prone to this kind of accident, as Jacob feared for Benjamin’s life because he already had lost a wife and two sons.) ; for example when I came from Padan, Rachel died on me (Gen. 48:7.) ; Joseph is no more, Simeon is no more, and you want to take Benjamin (Gen. 42:36.) , etc

Sanhedrin 22b:4

It is taught in a baraita: A man dies only to his wife, i.e., it is primarily she who suffers the pain and sadness resulting from his death, and a woman dies only to her husband. A man dies only to his wife, as it is stated: “And Elimelech, Naomi’s husband, died” (Ruth 1:3), and a woman dies only to her husband, as it is stated in Jacob’s parting words to Joseph: “And as for me, when I came from Paddan, Rachel died on me” (Genesis 48:7).

Tanakh

God promises to be with all the clans of Israel, showing eternal love and grace. He will restore Israel, bringing them back from the ends of the earth, guiding them with compassion and leading them to prosperity. God will comfort and cheer His people, turning their mourning into joy. He will establish a new covenant with Israel, putting His teachings in their hearts and forgiving their sins. God promises that as long as the laws of nature remain, Israel will never cease to be a nation before Him. The city will be rebuilt and made holy to God, never to be uprooted again.

Jeremiah 31

(This verse is labeled as 30.25 in some editions.) At that time—declares GOD—I will be God to all the clans of Israel, and they shall be My people. Thus said GOD: The people escaped from the sword, Found favor in the wilderness; When Israel was marching homeward GOD was revealed (revealed Heb. adds “to me”; emendation yields “to him.”) long ago. Eternal love I conceived for you then; Therefore I continue My grace to you. I will build you firmly again, O Maiden Israel! Again you shall take up your hand-drums (you shall take up your hand-drums See note at Exod. 15.20.) And go forth to the rhythm of the dancers. Again you shall plant vineyards On the hills of Samaria; You (You Heb. “They.”) shall plant and live to enjoy the fruit. For the day is coming when watchmen Shall proclaim on the heights of Ephraim: Come, let us go up to Zion, To the ETERNAL our God! For thus said GOD: Cry out in joy for Jacob, Shout at the crossroads (crossroads Lit. “head.”) of the nations! Sing aloud in praise, and say: Save, O ETERNAL One, Your people, (Save, O ETERNAL One, Your people Emendation yields “GOD has saved this people.”) The remnant of Israel. I will bring them in from the northland, Gather them from the ends of the earth— The blind and the lame among them, Those with child and those in labor— In a vast throng they shall return here. They shall come with weeping, And with compassion (compassion For this meaning, cf. Zech. 12.10.) will I guide them. I will lead them to streams of water, By a level road where they will not stumble. For I am ever a Father (Father See note at 3.19.) to Israel, Ephraim is My first-born. Hear the word of GOD, O nations, And tell it in the isles afar. Say: The One who scattered Israel will gather them, And will guard them as a shepherd his flock. For GOD will ransom Jacob, Redeem him from one too strong for him. They shall come and shout on the heights of Zion, Radiant over GOD’s bounty— Over new grain and wine and oil, And over sheep and cattle. They shall fare like a watered garden, They shall never languish again. Then shall maidens dance gaily, Young men and old alike. I will turn their mourning to joy, I will comfort them and cheer them in their grief. I will give the priests their fill of fatness, And My people shall enjoy My full bounty —declares GOD. Thus said GOD: A cry is heard in Ramah (in Ramah Or “on a height.”) — Wailing, bitter weeping— Rachel weeping for her children. She refuses to be comforted For her children, who are gone. Thus said GOD: Restrain your voice from weeping, Your eyes from shedding tears; For there is a reward for your labor —declares GOD: They shall return from the enemy’s land. And there is hope for your future —declares GOD: Your children shall return to their country. I can hear Ephraim lamenting: “You have chastised me, and I am chastised Like a calf that has not been broken. Receive me back, let me return, For You, O ETERNAL One, are my God. Now that I have turned back, I am filled with remorse; Now that I am made aware, I strike my thigh. (strike my thigh A gesture of self-reproach.) I am ashamed and humiliated, For I bear the disgrace of my youth.” Truly, Ephraim is a dear son to Me, A child that is dandled! Whenever I have turned (turned Lit. “spoken.”) against him, My thoughts would dwell on him still. That is why My heart yearns for him; I will receive him back in love —declares GOD. Erect markers, Set up signposts; (signposts Meaning of Heb. uncertain.) Keep in mind the highway, The road that you traveled. Return, Maiden Israel! Return to these towns of yours! How long will you waver, O rebellious daughter? (For GOD has created something new on earth: A woman courts (courts Meaning of Heb. uncertain.) a man.) Thus said GOD of Hosts, the God of Israel: They shall again say this in the land of Judah and in its towns, when I restore their fortunes: “ GOD bless you, Abode of righteousness, O holy mountain!” Judah and all its towns alike shall be inhabited by the farmers and such as move about (such as move about Lit. “they shall travel.”) with the flocks. For I will give the thirsty abundant drink, and satisfy all who languish. At this I awoke and looked about, and my sleep (my sleep I.e., the vision in the preceding verses.) had been pleasant to me. See, a time is coming—declares GOD—when I will sow the House of Israel and the House of Judah with seed of people and seed of cattle; and just as I was watchful over them to uproot and to pull down, to overthrow and to destroy and to bring disaster, so I will be watchful over them to build and to plant—declares GOD. In those days, they shall no longer say, “Parents have eaten sour grapes and children’s teeth are blunted.” (blunted In contrast to others “set on edge.”) But every one shall die for their own sins: whosoever eats sour grapes, their teeth shall be blunted. See, a time is coming—declares GOD—when I will make a new covenant with the House of Israel and the House of Judah. It will not be like the covenant I made with their ancestors, when I took them by the hand to lead them out of the land of Egypt, a covenant that they broke, though I espoused (espoused Meaning of Heb. uncertain; compare 3.14.) them—declares GOD. But such is the covenant I will make with the House of Israel after these days—declares GOD: I will put My Teaching into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people. No longer will they need to teach one another and say to one another, “Heed GOD”; for all of them, from the least of them to the greatest, shall heed Me—declares GOD. For I will forgive their iniquities, And remember their sins no more. Thus said GOD, Who established the sun for light by day, The laws of moon and stars for light by night, Who stirs up the sea into roaring waves, Whose name is GOD of Hosts: If these laws should ever be annulled by Me —declares GOD— Only then would the offspring of Israel cease To be a nation before Me for all time. Thus said GOD: If the heavens above could be measured, and the foundations of the earth below could be fathomed, only then would I reject all the offspring of Israel for all that they have done—declares GOD. See, a time is coming—declares GOD—when the city shall be rebuilt for GOD from the Tower of Hananel to the Corner Gate; and the measuring line shall go straight out to the Gareb Hill, and then turn toward Goah. And the entire Valley of the Corpses and Ashes, and all the fields as far as the Wadi Kidron, and the corner of the Horse Gate on the east, shall be holy to GOD. They shall never again be uprooted or overthrown.

Targum

When Jacob returned from Padan Aram, Rachel died unexpectedly on the way to Ephrath, so he buried her there on the road to Bethlehem. Jacob requested to be buried with his fathers as well.

Onkelos Genesis 48:7

And I, when I came from Padan, Rochel died unto me in the land of Canaan, on the road, when there was yet a stretch of land, before coming to Ephros. I buried her there on the road to Ephros, which is Beis Lechem.

Targum Jonathan on Genesis 48:7

And I beseech thee to bury me with my fathers. Rahel died by me suddenly in the land of Kenaan, while there was yet much ground to come to Ephrath; nor could I carry her to bury her in the Double Cave, but I buried her there, in the way of Ephrath which is Bethlechem.

וַיַּ֥רְא יִשְׂרָאֵ֖ל אֶת־בְּנֵ֣י יוֹסֵ֑ף וַיֹּ֖אמֶר מִי־אֵֽלֶּה׃ 8 E Noticing Joseph’s sons, Israel asked, “Who are these?”
Jacob's failing eyesight prevented him from recognizing Joseph's sons, prompting him to ask who they were and leading to a tense interaction with Joseph regarding the future descendants of Ephraim. Despite this, Ephraim is still beloved by God, as seen in his descendants like Joshua who would lead Israel to greatness. Yisrael asks Yoseif about his sons in Genesis 48:8, wondering who they are [Onkelos, Targum Jonathan].

Commentary

Jacob recognized Joseph's sons as human beings but did not recognize them for who they were due to his failing eyesight, as he was unable to see clearly and recognize their faces, prompting him to ask who they were. Jacob wished to bless them, but the Divine Presence departed from him upon realizing that wicked kings would descend from Ephraim and Menashe, leading him to question their worthiness for a blessing. Despite recognizing Joseph by his voice, Jacob's failing eyesight prevented him from identifying his grandchildren, prompting him to seek clarification from Joseph.

Chizkuni, Genesis 48:8:1

ויאמר, ״מי אלה?״, he said: “who are these?” According to the plain meaning of the text, Yaakov’s eyesight had been dimmed so that he could not recognise their facial features; This is why the Torah added that his failing eyesight was due to old age, (verse 10) If you were to counter that the Torah had described Yaakov just before as “seeing the sons of Joseph,” (verse 8) this was not sufficient to be able to identify them individually. He had no trouble indentifying Joseph as he recognised him by his voice.

Ibn Ezra on Genesis 48:8:1

[AND ISRAEL BEHELD JOSEPH’S SONS.] After stating in our verse, And Israel beheld Joseph’s sons, how could Scripture go on to say, Now the eyes of Israel were dim for age, so that he could not see (v. 10)? The answer is, so that he could not see means he was not able to see clearly and recognize their faces.

Or HaChaim on Genesis 48:8:1

וירא ישראל את בני יוסף, Israel saw the sons of Joseph, etc. It is difficult to understand how Jacob failed to recognise grand-sons whom he had tutored for the last 17 years on a regular and frequent basis. Tanchuma on our portion explains that Jacob saw with his mental eye that in the future some evil people would come out of Menashe. This is homiletics, of course. We need to be able to explain the plain meaning of the verse also, and this is why the Torah reveals here that Jacob's eyesight had begun to fail him so that he could not see clearly and recognise people. Hence, although Jacob was aware that in addition to Joseph with whom he was speaking two other human beings were standing in front of him, he had recognised Joseph because he had been told in verse 2 that Joseph had come to visit him. He did not recognise Joseph's sons, however, and this is why he asked who they were.

Or HaChaim on Genesis 48:8:2

It is also possible that Jacob wanted to arouse feelings of love in the heart of the children's father before he commenced to bless them. In such circumstances the effectiveness of the blessing is enhanced. By asking מי אלה, Jacob was sure he would elicit the response of a proud father, someone who loved his children.

Rabbeinu Bahya, Bereshit 48:8:1

וירא ישראל את בני יוסף “Yisrael saw the sons of Joseph, etc.” The word “he saw” in this verse is to be understood as a vision; he did not see them physically. We have already been told כי לא יכול לראות, “for he was unable to see.” (verse 10) מי אלה, “who are these? How can they qualify for a blessing?” He foresaw at that moment that Jerobam, a future descendant of Ephrayim, would erect two golden calves of whom it was said: “these are your gods O Israel” (Exodus 32,8). He also foresaw that Yehu and his sons would be descendants of Menashe. To this question Joseph replied: בני הם אשר נתן לי אלוקים בזה, “they are my sons whom G’d has given me here.” Joseph mentioned the name of the Lord who had performed miracles for him and had raised him to the position of king so that he had been given this woman as a wife by Pharaoh. This wife had born these children for him. Targum Yonatan explains the word בזה to mean that he showed his father his marriage certificate, כתובה.

Radak on Genesis 48:8:1

וירא, he saw them from a distance and was unable to make out who they were due to his failing eyesight. This is why, even when they were already quite close to him, he had to ask: “who are these lads?”

Rashbam on Genesis 48:8:1

וירא ישראל, even though we have been told that Yaakov could not see well due to his age (verse 10), it is possible for people whose eyesight has become dimmed to recognise the silhouette of a person without being able to distinguish his facial features sufficiently to identify them. When G’d told Moses that it was impossible for man to “see” Him (Exodus 33,20), He did not mean that man is unable to see any aspect of G’d. This is why the prophet Michyahu could claim to have “seen” G’d (Kings I 22,19) without this being a contradiction to what is written in Exodus 33,20. [thus invalidating King Menashe ordering the execution of the prophet Isaiah for being a false prophet based on his saying that he had “seen” (Isaiah 6,1) G’d. Ed.]

Rashi on Genesis 48:8:1

וירא ישראל את בני יוסף AND ISRAEL SAW JOSEPH’S SONS — he wished to bless them but the Divine Presence departed from him because he saw that from Ephraim would be born the wicked kings Jeroboam and Ahab, and from Manasseh Jehu and his sous (Midrash Tanchuma, Vayechi 6).

Rashi on Genesis 48:8:2

ויאמר מי אלה AND HE SAID “WHO ARE THESE?” — Whence come these who are unfitted for blessing?

Sforno on Genesis 48:8:1

וירא ישראל את בני יוסף, he recognised them as human beings, but did not recognise them for who they were.

Siftei Chakhamim, Genesis 48:8:1

He attempted to bless them, but the Divine Presence departed from him... Rashi is answering the question: Why is it written ‘Who are these?” Did Yaakov not recognize that they were Menasheh and Ephraim? Alternatively, Rashi is answering the question: [How can it say,] “Yisrael saw”? It is written right afterward (v. 10), “Yisrael’s eyes were heavy ... he could not see.” Thus Rashi explains, “He attempted to bless them but the Divine Presence departed from him...” Accordingly, “Yaakov saw” means he saw through ruach hakodesh, as [Rashi explained on], “Yaakov saw that food was being sold in Egypt” (42:1).

Steinsaltz on Genesis 48:8

Israel saw Joseph’s sons, and he said: Who are these? Perhaps due to the distance between Joseph’s and Jacob’s places of residence, Jacob did not see his grandchildren very often, and therefore he did not recognize them. Although he had met them a few years earlier, their appearances had certainly changed in the meantime. Moreover, Jacob’s vision had deteriorated (verse 10), which may be why he did not immediately identify his grandsons.

Tur HaArokh, Genesis 48:8:1

ויאמר מי אלה, He said: “who are these?” According to the plain meaning of the text, Yaakov’s eyesight was failing to the extent that he no longer recognised his grandchildren, especially those who did not live in Goshen.

Tze'enah Ure'enah, Vayechi 25-26

“Israel saw the sons of Joseph” [48:8]. Hizkuni writes. Jacob could not see, so how did he see Joseph’s children? The explanation is that he understood with his intellect that these were the children of Joseph. He recognized Joseph by his voice. (Hizkuni, Genesis, 48:8.) Jacob wanted to bless the children, but prophecy departed from Jacob, since Jeroboam and Ahab, two evil kings, would be descended from Ephraim. King Jehu and his evil children would be descended from Menashe. Jacob said to Joseph. Who are these children that they are not worthy to be blessed? Joseph said: I had them properly, with kiddushin and ketubah, and showed him the ketubah. (I.e., his marriage was completely according to Jewish tradition.) Joseph immediately prayed, and the prophecy again returned to Jacob. Jacob said to Joseph. Bring them here and I will bless them. (Rashi, Genesis, 48:8.)

Midrash

Jacob saw Ephraim's future descendants, including Jeroboam who would lead Israel astray with golden calves. Joseph tried to warn Jacob, but Jacob refused to believe, leading to a tense interaction. Despite this, Ephraim is still beloved by God, as seen in his descendants like Joshua who would lead Israel to greatness.

Aggadat Bereshit 5:2

[2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both." Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons." Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons." What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not." Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age? By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see. Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me.

Quoting Commentary

Sforno notes that unlike Eli, neither Abraham nor Jacob experienced vision problems in old age like Isaac did, as shown in Genesis 27:1:1. Or HaChaim highlights Moses' love for the Jewish people in Deuteronomy 33:2:6, while Tze'enah Ure'enah explains that Jacob recognized Joseph's children through intellect and voice in Genesis 48:8.

Or HaChaim on Deuteronomy 33:2:6

You will do well to read what I have written on Genesis 48,8 where Jacob asked Joseph who the two lads were whom he had brought to be blessed. Moses' display of love for the Jewish people is part of his many outstanding characteristics.

Sforno on Genesis 27:1:1

ותכהינה עיניו, just as what happened to the High Priest Eli who had not protested the wrongs committed by his sons. (Samuel I 3,13) In that instance the expression used is ועיניו קמה ולא יכול לראות, (Samuel I 4,15) Neither Avraham nor Yaakov experienced such problems in their old age at the age at which Yitzchok was struck by this affliction. They were both far older than Eli who died at the age of only 98. In fact, the Torah reports Avraham’s youthfulness in 25,1 when it reports him as taking another wife. Yaakov, with all the troubles he had experienced during his life was still able to see at 147 years of age, though with difficulty, (may be was very shortsighted then) as in Genesis 48,8 he is reported as clearly seeing Joseph’s sons, though they may have resembled each other so that he could not tell apart which one was Efrayim and which one was Menashe, This was in spite of the Torah (48,10) having told us ועיני ישראל כבדו מזוקן, “Yaakov’s eyes were heavy with old age,” (problems keeping the lids open?) At any rate, he could see, though not with clarity.

Sforno on Genesis 50:19:1

התחת אלוקים אני, while it is true that I am a judge, a surrogate of His, charged with the task of carrying out His decrees, and I could punish anyone who was empowered by Him to carry out His decrees. This is analogous to the principle that one court must not annul the rulings of a previous court on the same subject.” (Eduyot 1:5) It is true that you had been charged by G’d to carry out His decrees, but you did not send me here deliberately but G’d. (Genesis 48:8)

Tze'enah Ure'enah, Vayechi 25

“Israel saw the sons of Joseph” [48:8]. Hizkuni writes. Jacob could not see, so how did he see Joseph’s children? The explanation is that he understood with his intellect that these were the children of Joseph. He recognized Joseph by his voice. (Hizkuni, Genesis, 48:8.)

Targum

In Genesis 48:8, Yisrael asks Yoseif about his sons, wondering who they are [Onkelos, Targum Jonathan].

Onkelos Genesis 48:8

Yisrael saw Yoseif’s sons, and he said, Who are these?

Targum Jonathan on Genesis 48:8

And Israel looked at the sons of Joseph and said, From whom are these born to thee?

וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־אָבִ֔יו בָּנַ֣י הֵ֔ם אֲשֶׁר־נָֽתַן־לִ֥י אֱלֹהִ֖ים בָּזֶ֑ה וַיֹּאמַ֕ר קָֽחֶם־נָ֥א אֵלַ֖י וַאֲבָרְכֵֽם׃ 9 E And Joseph said to his father, “They are my sons, whom God has given me here.” “Bring them up to me,” he said, “that I may bless them.”
Joseph informed Jacob that Ephraim and Manasseh were his sons, emphasizing God's favor in granting him children despite past mistakes. Jacob subsequently agreed to bless them, highlighting the importance of proximity in blessings and prayers. The Israelites' temptation in Shittim led to a plague stopped by Pinchas, with Ephraim's lineage posing challenges. The sanctification of the moon symbolizes Israel's sanctification, with the Jewish Court having authority to declare the start of each month, linked to betrothal and direct communication with God. In presenting his sons to Jacob, Joseph mentioned his marriage to Asenath, daughter of Dinah, for the blessing.

Commentary

Joseph informed Jacob that Ephraim and Manasseh were his sons, emphasizing that God had given them to him before Jacob arrived in Egypt, as a response to Jacob's previous acknowledgment of them as his own. Joseph expressed gratitude for God's favor in granting him children, despite his past mistakes, and Jacob subsequently agreed to bless them.

Chizkuni, Genesis 48:9:1

אשר נתן לי אלוקים בזה, “whom G-d has given me in this land.” They were born to me before you came down to Egypt so that you should include them in the list of the twelve tribes. This is why Yaakov responded by telling Joseph that as far as he was concerned Joseph’s sons Ephrayim and Menashe would be just like Reuven and Shimon for him (Verse 5). Joseph explains that this is why he brought them with him.

Or HaChaim on Genesis 48:9:1

אשר נתן לי אלוקים בזה, "whom G'd has granted me here." Righteous people do not let an opportunity go by without acknowledging that anything they have received was a gift of G'd. We find an example of Jacob having done the same in Genesis 33,5.

Or HaChaim on Genesis 48:9:2

The reason Joseph added the words בזה, "in this place," was that he was grateful that even while he was in exile G'd had shown him favour. Moreover, we have learned in Sotah 36 that Joseph had been meant to beget twelve tribes but that the fact that he almost succumbed to the temptation of sleeping with the wife of Potiphar resulted in his begetting only two of the twelve tribes. The word ב־זה is an allusion to this. The letter =2ב, whereas the numerical value of the word זה is 12. The word therefore alerts us to the tradition that he had only two children instead of twelve. Joseph added the word אלוקים, which describes G'd as the judge of our actions. Joseph acknowledged the fairness of G'd's decision by ascribing the number of children he had been granted to אלוקים.

Radak on Genesis 48:9:1

בזה. As if the Torah had written במקום הזה, “in this place.” The brief בזה, also appears in the same sense already in 38,21 לא היתה בזה קדשה, “no harlot has been in this place, the word for “place,” מקום, being omitted.

Ramban on Genesis 48:9:1

WHOM G-D HATH GIVEN ME HERE. It was really not necessary for Joseph to inform his father that his two sons were born to him in Egypt since when Joseph left him he had no wife and children, and Jacob himself had previously said to him, Thy two sons, who were born unto thee in the land of Egypt. (Verse 5 here. Why then was it necessary for Joseph to tell his father, They are my sons, whom G-d hath given me here?) It appears to me that the meaning of the word bazeh (here) is “in this matter concerning which you have spoken,” i.e., “G-d gave them to me before you came to Egypt to me, and they are the ones concerning whom you have said that they are yours.” (See Verse 5 here.) A similar use of the word bazeh is found in the verse, In this way (‘u’bazeh’) the maiden came to the king. (Esther 2:13. Meaning that she came in this manner specified above. (Ibid., Verse 12).) Now Joseph said, G-d hath given me, meaning that “G-d had performed miracles for me until the king gave me this wife, and I have these children from her.”

Rashbam on Genesis 48:9:1

בזה; in this kingdom.

Rashi on Genesis 48:9:1

בָּזֶה IN THIS PLACE (literally, by this, or by means of this) — He showed him the contract of betrothal and the contract of marriage (evidence that their mother had adopted the faith of Israel, and that his and her offspring were of their faith) and Joseph prayed to God about the matter and the Holy Spirit again rested upon him (Jacob) (Midrash Tanchuma, Vayechi 6).

Rashi on Genesis 48:9:2

ויאמר קחם נא אלי ואברכם AND HE SAID, BRING THEM, I PRAY THEE, UNTO ME, AND I WILL BLESS THEM — It is to this that the text alludes, (Hosea 11:3) “And I, תרגלתי לאפרים taking them (קחם) upon his arms”, meaning, I made My Spirit once again a familiar thing (תרגלתי) in Jacob for Ephraim’s sake until he took them (him and Manasseh) upon his arms (cf. Midrash Tanchuma, Vayechi 6).

Rav Hirsch on Torah, Genesis 48:9:1

קחם נא אלי: wenn dasjenige, was wir jemandem bringen, durch diese Hingabe für uns selbst eine neue Weihe erhält, drückt sich dieser Gedanke durch לקח אל־ aus, wie ויקחו לי תרומה. Indem du sie mir bringst, gewinnst du deine Söhne doppelt. Es liegt darin die ganze Innigkeit des Gefühls, das ein Sohn empfinden muss, der das Glück hat, seine Kinder seinem alten Vater zum Segnen hinzubringen. Mit V. 8 tritt der Name Jisrael ein. Es ist der Stammvater des künftigen Volkes, der vom Gottesgeiste gehoben, die Enkel für ihre Stellung in der nationalen Zukunft seines Volkes segnet.

Sforno on Genesis 48:9:1

בני הם אשר נתן לי אלוקים בזה. My sons, but not my grandsons. These are the sons G’d granted me while I was here, alone, without any member of my family. as you said when you spoke about “those whom you had before I came to Egypt.” They are the ones of whom you said: “לי הם,” “they are mine.”

Siftei Chakhamim, Genesis 48:9:1

He showed him his betrothal and marriage contracts... Question: Why did Yoseif show him the betrothal contract, and then pray? Why not the other way around? The answer is: At first he thought Yaakov did not want to bless them because they were born out of wedlock and were illegitimate children. So he showed him the contract, [proving] they were legitimate children. When he saw that Yaakov still did not bless them, he figured that surely ruach hakodesh must have left him, and he prayed for compassion. (Maharshal)

Steinsaltz on Genesis 48:9

Joseph said to his father: They are my sons, Ephraim and Manasseh, whom you mentioned previously, whom God has given me here. Jacob subsequently remembers and identifies the boys. Despite his physical impairment, his mental capacities were still fully intact. Therefore, he said decisively: Please take them to me, and I will bless them.

Tur HaArokh, Genesis 48:9:1

בני אשר נתן לי אלוקים בדה, “they are my sons whom the Lord gave me here.” There had been no need for Joseph to tell his father that these children had been born in Egypt, for Yaakov was not only aware of this but had already referred to them in verse 5 as the two sons who had been born for him in Egypt. The whole point Joseph was making was that these were the sons who had been given to him by G’d even before his father had come to Egypt. Yaakov had said that he considered them as his own sons, (not only as his grandchildren)

Jewish Thought

Effluence reaching creations for remediation requires unknown agents, such as supplicants serving as mediating agents, as seen with Eliyahu and Elisha bringing back the dead by physical contact, and Jacob blessing his grandchildren by laying hands on them. The effluence is conditioned for the object of the blessing through the agency of the one pronouncing the blessing or prayer, emphasizing the importance of proximity or contact between them [Derashot HaRan 2:14].

Derashot HaRan 2:14

Similarly, the remediation of any creation requires an effluence reaching it and effecting such remediation through agents of which we have no knowledge. But when this remediation comes through a supplicant, it would seem that this supplicant himself is a mediating agent through which the effluence comes to rest upon the object of his supplications. For this reason, when Eliyahu brought back to life the son of the widow of Zarefat (I Kings 17:21), he stretched himself out upon him three times, the boy's substance thereby being readapted for the reception of life. And Elisha, too, when he brought back to life the son of the Shunamite woman (II Kings 4:34), lay down upon him and placed his mouth to his mouth, instructing first (Ibid 29): "and lay my staff upon the face of the child." And Jacob, likewise, said (Genesis 48:9): "Take them to me and I will bless them," and he placed his hands upon them. All of this demonstrates that the effluence is conditioned for the object of the blessing through the agency of him who pronounces the blessing or the prayer, for which reason it is desirable that the first be in close proximity to the second or even in contact with him if possible.

Midrash

The text from Sifrei Bamidbar 131:2 discusses how the Israelites sat in Shittim, where they were tempted by idolatry and immoral behavior, leading to a plague that was stopped by Pinchas through a series of miraculous events. In Aggadat Bereshit 5:2, Ephraim is portrayed as a beloved son with a future descendant, Jeroboam, who will lead the Israelites astray with idolatry. The text emphasizes the importance of Ephraim and the challenges that will arise from his lineage.

Aggadat Bereshit 5:2

[2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both." Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons." Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons." What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not." Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age? By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see. Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me.

Sifrei Bamidbar 131:2

Variantly: "And Israel sat in Shittim": in the place of sitoth ("straying" [from the L-rd]). When Israel were in the desert, a place devoid of seed, figs, wine, and pomegranates, they came and waged war against Sichon and Og, who fell into their hands, and they took all that was theirs. That kinG-dom was proud and haughty, though they had only four provinces worthy of the name — Asia, Alexandria, Carthaginia, and Antiochia, while these (Sichon and Og) had sixty cities, all worthy of "kingdom," viz. (Devarim 3:4) "… sixty cities, the entire province of the palace, the kingdom of Og in the Bashan." Israel came and waged war against them and they fell into their (Israel's) hands. But when Israel was surfeited with the spoils, they began "spoiling" the spoils — they tore apart garments and cast them away and tore apart beasts and cast them away — for they sought only vessels of silver and gold, viz. (Devarim 3:7) "and every beast and the spoil of the cities we 'spoiled' unto ourselves." "They came and sat in Shittim," in the place of sitoth. At that time Ammonim and Moavim arose and built markets for themselves from Beth Hayeshimoth until Har Hashaleg, where they installed harlots, old ones outside and young ones within, who sold flaxen garments. When an Israelite would eat and drink and make merry and go out to promenade and to buy something from the old one, she would offer it to him at cost, whereupon the young one would call out to him from within, saying "Come and buy it for less," and he did so. The same, the next day and the day after. The third day she would say to him "Come inside and pick for yourself — you're like one of the family." He obliged. The pitcher near her was full of Ammoni wine, the wine of idolators having not yet been forbidden to Israelites. She: "Would you like to drink some wine?" He obliged, and when the wine burned in him he said to her "Consent to me," at which she took an image of Peor from under her breast-band and said to him: "My master, if you want me to consent to you, bow down to this." He: "Can I bow down to idolatry?" She: "What difference does it make to you? I am only asking that you bare yourself before him." (The sages ruled that baring oneself to Peor is its mode of worship.) The wine burned in him and he said "Consent to me." She: "If you want me to consent to you, 'veer off' from the Torah of Moses." And he did so, as it is written (Hoshea 10:10) "They veered off to shame (i.e., to idolatry); and they became detestable (to Me) in loving (the daughters of Moav)." In the end, they reverted to (their practice of) making idolatrous banquets for them to which they invited them, as it is written (Bamidbar 25:2) "And they (the Moavite women) called the people to the sacrifices of their gods, etc." R. Elazar b. Shamua says: Just as a nail cannot be removed from a door without wood (attached), so, an Israel cannot leave Peor without souls (i.e., without adhesions thereof). Once, Pinchas from the district of Ariach was rolling (wine-) jars, when the spirit of Peor assaulted him, whereupon he brandished the spit against it and it fled. It returned to him the second night, saying "Why did you curse me." Pinchas: "I won't do it again." Once, Sabbatia of Ullas hired out his donkey to a gentile woman. When she came to the outskirts of the province, she said to him: "Wait until I bare myself in its temple." After she left, he said to her "Wait for me until I go in and do as you did." She: "But you are a Jew!" He: "What difference does it make to you?" He went in, (did his "devotions,") and wiped himself on the nose of Peor — whereupon the gentiles praised him, saying "No one ever equaled you in this (worship)." Once, a governor came from abroad to bow down to Peor. When he said to them "Bring a bullock or a ram, which we sacrifice to it," they said to him "We don't worship him in that manner. All you have to do is bare yourself before it" — whereupon he loosed his cohorts upon them, who split their skulls, (the governor) saying "Woe unto you and to your error!" Not so, (i.e., not as the governor) the Israelites, of whom it is written (Bamidbar 25:3) "And Israel attached itself to Ba'al Peor (at that time) and the L-rd was wroth with Israel." (4) "And the L-rd said to Moses: Take all the heads (i.e., judges of the people, and hang them (the Peor worshippers) up … in the face of the sun." (5) "And Moses said to the judges of Israel: Slay each (of you) his (two) men that have joined themselves to Ba'al Peor." The tribe of Shimon came to Zimri: "You are sitting in peace while we are being slaughtered!" — whereupon he gathered 24,000 of his tribe, came to Kozbi, and said to her: "Consent to me." She: I will consent only to the greatest of you, (someone) like Moses your master." He: "I, too, am the chief of a tribe. And, what is more, I am greater than he, (Shimon) being second (of the womb of Leah), while he (Levi) is (only) third," saying which he seized her and stood her in the midst of all of Israel, viz. (Ibid. 6) "And, behold, a man of the children of Israel came, and he brought near to his brothers the Midianite woman in the sight of Moses and in the sight of the entire congregation of the children of Israel, and they wept at the door of the tent of meeting." At that time Pinchas cried out "Is there no one here who is ready to kill and to be killed! Where are the lions?" (Bereshit 48:9) "A lion's whelp is Judah," (Devarim 33:32) "Dan is a lion's whelp" — whereupon he began to shout. Seeing that all remained silent, he arose from his sanhedrin, took out his spear and placed it (i.e., the blade) in his (hollow) belt, supported himself on its haft, and left. (Seeing him about to enter her tent,) they called out to him "Pinchas, where are you going?" He replied: "Is Levi always to be greater than Shimon?" ("Zimri can do it, so can I,") — at which they said "Let him go in" — whereupon the perushim (the "devout" among them) permitted the thing. Once he entered, the L-rd performed six miracles: the first: Normally they would have separated (upon his entrance), but the angel kept them joined. The second: The angel sealed their mouths so that they could not cry out. The third: He transfixed them (with the spear) in their (conjoined) genitals, for the "benefit" of the skeptics, so that they not deny their cohabitation and maintain that he had gone in for the same purpose. The fourth: They did not slide off from the spear but remained in their places. The fifth: The angel lifted the lintel so that they both could appear to all slung from his shoulders. The sixth: When he left, the men of his (Zimri's) tribe, rose up to kill him, and the angel fought them off. When Pinchas saw that too much havoc was being wrought by the angel, he cast them to the ground and stood up and intervened, viz. (Psalms 106:30-31) "And Pinchas arose and intervened, and the plague ceased, and it was reckoned to his merit." And six more miracles were performed for him: The seventh: The blade of the spear was lengthened until it transfixed both bodies and projected upwards. The eighth: The arm of Pinchas was strengthened (to support such a burden). The ninth: The haft did not break. The tenth: Their blood did not descend on Pinchas so that he not become tamei. The eleventh: The Holy One Blessed be He kept them alive so that they not die and cause Pinchas to become tamei. The twelfth: The uppermost (to be thrust through) is the lower on the spear (when it is lifted), but in this instance, Zimri was overturned upon Kozbi, as in the act, so that all of Israel could see that their death was ordained.

Musar

The sanctification of the moon symbolizes Israel's sanctification, with the Jewish Court having authority to declare the start of each month. This authority is linked to the mystical aspect of betrothal, as seen in the verse "This month is yours" and Joseph's traditional betrothal and marriage documents. The sanctity of the Sabbath testifies to G–d as Creator and is eternal, while the festival of Shavuot emphasizes the direct communication between G–d and the Jewish people.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayakhel, Pekudei, Torah Ohr 79

Now to a more detailed examination of the subject of betrothal and wedding. The sanctification of the moon is an expression of Israel's sanctification. This is alluded to in the words: החודש הזה לכם, "This month belongs to you." The Jewish Court has been given authority by G–d to declare when the New Moon officially commences, i.e. whether the month just concluded will have twenty-nine or thirty days. The Court similarly enjoys the authority to declare an extra month when this is necessary to ensure that Passover falls in spring, etc. (Rosh Hashanah 22). This is a mystical aspect of the betrothal. It is written here "This month is yours,” and it is written in Genesis 48,9: אשר נתן לי אלוקים בזה, "which the Lord had given me here." On this latter verse Rashi comments that Joseph showed his father the documents testifying to his traditional betrothal and marriage. The sanctity of the Sabbath testifies to the existence of G–d as the Creator. The sanctity of the Sabbath belongs to G–d in His capacity as the Ineffable Name and is eternal. All our sages are agreed that on the festival of Shavuot (which commemorates the giving of the Torah) the element of לכם is essential [just as in the verse announcing that the New Moon is given over to the Jewish people, Ed.], since G–d spoke to us directly on that occasion.

Quoting Commentary

Rashi explains that the people knew they were being healed but pretended not to know. Shadal clarifies that "take to you" means "bring". Rabbeinu Bahya suggests that Potiphar changed his name after becoming impotent and joining a priestly fraternity.

Rabbeinu Bahya, Bereshit 41:45:3

The Midrash may have had in mind that although originally Potiphar was a powerful minister at Pharaoh’s court, he was embarrassed after becoming sexually impotent and decided to join a fraternity of the Priesthood. At that time his name was changed to פוטי פרע (two words). The word און describes the deity which this fraternity of Priests worshipped. We find something analogous in connection with יתרו, Yethro, whom the Torah refers to as כהן מדין “a Priest of Midian.” (Exodus 3,1) There too the word כהן means “clergy,” seeing he too (at that time) was fattening calves in preparation for slaughtering them to pagan deities (Sanhedrin 82). We are told in Pirke d'Rabbi Eliezer chapter 38 that Ossnat, Joseph’s wife, was the daughter of Dinah who had been raped by Shechem the son of Chamor. Yaakov had expelled her from his home and had arranged for her to live amongst some bushes. This is why she was called אסנת, from the word סנה, “bush”. When arranging for her to live near that bush Yaakov attached a note around her neck on which was written: “anyone who attaches himself to you thereby will become part of Yaakov’s family.” When Joseph saw this note he went and hid it. This is why when his father asked him who the lads were whom he had brought with him to be blessed, (Genesis 48,9) he said: “they are my sons whom the Lord gave me in this place.” He showed his father the note and what had been written thereon.

Rashi on Hosea 11:3:4

but they did not know that I healed them They, in fact, knew, but they trod with their heels; they pretended not to know. The Aggadah in the Midrash of Rabbi Tanhuma (Gen. 48:1) expounds it in reference to the sons of Joseph. When he brought them before Jacob to bless them, Jacob perceived wicked men destined to come from Ephraim, viz. Jeroboam and Ahab, and the Holy Spirit left him, “and he said: Who are these?” Joseph prayed for mercy, and the Holy Spirit rested on Jacob and he blessed them. This is the meaning of: And I trained My spirit upon Jacob for Ephraim’s benefit, and he took them on his arms.

Shadal on Numbers 19:2:1

"And take to you" - [This means "bring".] Like (Genesis 48:9), "Take them to me", (Numbers 23:27) "I will take you to another place", (I Samuel 20:31) "Send and take him to me."

Targum

Yoseif presents his sons to Yaakov, stating they were given to him by Elohim in this place. Yaakov asks for them to be brought near so he can bless them, with Targum Jonathan adding that Yoseif mentions his marriage to Asenath, daughter of Dinah, in relation to the blessing.

Onkelos Genesis 48:9

Yoseif said to his father, These are my sons, whom Elohim has given me in this [place] [here]. He [Yaakov] said, Please Take [Now bring] them [near] to me, and I will bless them.

Targum Jonathan on Genesis 48:9

And Joseph answered his father, They are my sons which the Word of the Lord gave me according to this writing, according to which I took Asenath the daughter of Dinah thy daughter to be my wife. And he said, Bring them now near to me, and I will bless them.

וְעֵינֵ֤י יִשְׂרָאֵל֙ כָּבְד֣וּ מִזֹּ֔קֶן לֹ֥א יוּכַ֖ל לִרְא֑וֹת וַיַּגֵּ֤שׁ אֹתָם֙ אֵלָ֔יו וַיִּשַּׁ֥ק לָהֶ֖ם וַיְחַבֵּ֥ק לָהֶֽם׃ 10 E Now Israel’s eyes were dim with age; he could not see. So [Joseph] brought them close to him, and he kissed them and embraced them.
Jacob's failing eyesight prevented him from blessing Joseph's children properly, and the physical contact of kissing and embracing the children was meant to make Jacob more attached to them so that his blessing would be more effective. Rabbi Elazar explains that Jacob's eyes became dim from the age of Isaac, who was completely blind. The Midrash texts emphasize the importance of old age and the virtues of Abraham, Isaac, and Jacob, who each merited their sons through five qualities. Rabbeinu Bahya explains that Moses' vision at 120 was a miracle, while Ramban argues that Esau despised his birthright due to his brutal nature. The Talmud discusses the presence of yeshivas among the Israelites and explains why Jacob did not kiss Joseph until his death. In the Targum, Yisrael's failing eyesight led Yoseif to bring his sons near, kiss them, and hug them.

Commentary

Jacob's failing eyesight prevented him from blessing Joseph's children properly, as it is necessary for the one bestowing the blessing to see the party being blessed clearly. The physical contact of kissing and embracing the children was meant to make Jacob more attached to them so that his blessing would be more effective. Man is only blessed with the presence of the Divine when in a state of joy, which is why being kissed and embraced enabled the blessing to take hold on Joseph and his sons. Additionally, Jacob's failing eyesight led him to embrace and kiss the children in the wrong places.

Or HaChaim on Genesis 48:10:1

ועיני ישראל כבדו מזקן, Israel's eyes were heavy with old age, etc. Why did the Torah choose this point to inform us of Jacob's failing eyesight? What does it have to do with his proceeding to embrace and kiss Joseph's children? Besides, why did the Torah have to describe these kisses as להם instead of אותם? Perhaps one of these details will help us understand the other detail. Jacob embraced the children in the wrong places and kissed them in the wrong places due to his failing eyesight. If that were true the expression להם instead of אותם is quite understandable.

Radak on Genesis 48:10:1

ויגש אותם אליו, not in this order.

Sforno on Genesis 48:10:1

לא יוכל לראות, he could not see clearly. In order for a blessing to take hold it is necessary for the one bestowing the blessing to see the party whom he blesses at the time the blessing is pronounced. [the same is true of a curse, this is why Balak took Bileam to a vantage point from which he could see the people of Israel whom he had been hired to curse, clearly. (Numbers 23,13). G’d also took Moses to a point from which he could see the land of Israel clearly so that he could bless the land. Something similar occurred in Kings II 2,24 where Elisha turned around to face the lads mocking his baldness before he cursed them.

Sforno on Genesis 48:10:2

וישק להם ויחבק להם, the physical contact was designed to make Yaakov more attached to them so that his blessing would be correspondingly more effective.

Steinsaltz on Genesis 48:10

And the eyes of Israel were heavy with age. At that time there was no way to cure the degeneration of vision in old age. Once one’s vision became cloudy, one could distinguish only between light and darkness. Therefore, he was unable to see anything other than shadows. He, Joseph, had them approach him and he, Jacob, kissed them, and he embraced them.

Tur HaArokh, Genesis 48:10:1

וישק להם ויחבק להם, “he kissed and embraced them.” Man is not blessed with the presence of the Divine (spirit) unless he is in a state of joy, happiness. This is why being kissed and embraced by his father enabled the blessing to take hold on Joseph and his sons.

Tze'enah Ure'enah, Vayechi 27

“Israel’s eyes were dim with age” [48:10]. Toldot Yizhak writes. Why does the Torah tell us that Jacob could not see? The explanation is that a person who wants to bless or curse, that person looks at the one he wishes to bless or curse. Then the person can do what he needs to do. Therefore, the verse says that Jacob had trouble seeing and that is why he could not bless the children of Joseph with his eyes. That is to say, that he should cast a good eye on them. That is why Jacob said to Joseph. You must bring the children before me so that I may touch them with my hands and embrace them and kiss them. Through this, the blessing will come to them. (Toldot Yizhak, Genesis, 48:8–10.) In these generations, few people have good eyes to bless. Therefore, we must bless with the hands. Jacob said: I did not think that I would see you, and now the Holy One has shown me your children.

Kabbalah

Rabbi Elazar explains that Abraham shines on one side while Isaac is darkened, and Jacob's eyes became dim from age, specifically from the age of Isaac, whose eyes were completely dim and darkened by night.

Zohar, Toldot 15:121

Rabbi Elazar, his son, kissed his hands and said, This is well. Abraham shines on the side of his grade, and Isaac is darkened on the side of his grade. But why did Jacob (grow darker), as it is written, "Now the eyes of Yisrael were dim (lit. 'heavy') from age" (Beresheet 48:10). He answers, Assuredly it is, for it is written, "heavy," and not dim; It is written "from age", not 'his age.' "From age" is to be interpreted as the age of Isaac, on the side (of Isaac) his eyes "were heavy so that he could not see" (Ibid.), not properly, but he was not absolutely blind. But Yitzchak's eyes were completely dim, and it became darkness, for night clove to him and it was fulfilled, "and the darkness he called Night."

Midrash

The Midrash texts emphasize the importance of old age and the virtues of Abraham, Isaac, and Jacob, who each merited their sons through five qualities. These qualities include beauty, strength, wealth, wisdom, and length of years. Isaac, like Joseph, was handsome, wise, strong, wealthy, and lived to be 180 years old. Those who merit these qualities receive blessings, while those who do not may face corresponding calamities. This is exemplified by Joab, who faced afflictions due to his actions.

Aggadat Bereshit 40:1

Chapter 40: Torah [1] And it came to pass, that when Isaac was old (Genesis 27:1). Twenty generations passed until Abraham, in which old age is not mentioned except for him, as it says, "Now Abraham was old" (Genesis 24:1). And Isaac also stood [before God] and it came to pass, that when Isaac was old (Genesis 27:1). And Jacob also stood [before God], as it says, "And the eyes of Israel were dim with age" (Genesis 48:10). The verse (Psalms 102:17) says, "He will regard the prayer of the destitute, and not despise their prayer." The only way [to achieve this level of prayer] is through old age, as it says, "The beauty of young men is their strength, and the glory of old men is their gray hair" (Proverbs 20:29). Abraham merited his son through five things, as our Rabbis taught: the father merits a son through five things: through his [the father's] name, through his [the father's] good deeds, through his [the father's] wealth, through his [the father's] strength, and through his [the father's] wisdom. Similarly, Isaac [merited his son through five things], and similarly Jacob [merited his son through five things]. Similarly, Jacob merited Joseph [through these five things], who resembled him in appearance and in title, as it says, "And Joseph was handsome in form and appearance" (Genesis 39:6). [He resembled him] in wisdom, as it says, "Behold, he is the master of dreams" (Genesis 37:19). He had beauty, appearance, and wisdom. And in Isaac's case, it is written, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with wisdom. And just as Joseph stood up to his brothers in strength, so did Isaac stand up in strength against all the men of Gerar. Just as Joseph was wealthy, so was Isaac wealthy, as it says, "And the man became great and went forward and became very great" (Genesis 26:13). The verse (Genesis 26:8) explains [the word] "wisdom" as meaning "the greatness of his children." From where do we learn that Isaac was handsome like Joseph? It is written about Joseph, "And Joseph was handsome in form and appearance," and when he went to his brothers, what did they say? "Behold, the master of dreams is coming!" (Genesis 37:19). And it is said about Isaac, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with strength, as it says, We know this from the fact that he dug many wells, as it says, "Isaac dug again the wells of water" (Genesis 26:18), and "Isaac's servants dug in the valley" (Genesis 26:19), and "they dug another well" (Genesis 26:21). He had strength in his hands. From where do we know that he was wealthy? It says, "The man became great, and he grew richer and richer until he was very wealthy" (Genesis 26:13). And from where do we know that he lived to a ripe old age of 180 years? It says, "And Isaac lived one hundred and eighty years" (Genesis 35:28). Abraham was the son of Terah, and Isaac was the son of Abraham. Why does the Torah mention this? Because God said to Isaac, "You have merited these five things, so I will add another five years to your life, like your father Abraham." That is why it says, "Look upon your servants" (Psalms 119:16). Anyone who has merit will receive these five things, and anyone who does not have merit will receive five calamities in return. And who was this? Joab, as it is said: "Let Joab and his descendants be perpetually guilty of their bloodshed. May they be afflicted with leprosy, jaundice, and starvation." (2 Samuel 3:29) Leprosy corresponds to strength; one who has leprosy has no strength. Jaundice corresponds to beauty; even if someone is young and jaundiced, there is no beauty in them. Starvation corresponds to wealth, as it says, "Come, eat my food and drink the wine I have mixed. Leave your simple ways and you will live" (Proverbs 9:5-6). One who is starving has no leisure to engage in Torah study. Falling by the sword corresponds to the five aspects of praise. These are five calamities corresponding to five aspects of praise. One who does not merit praise inherits these five kinds of calamities, like Joab. But one who does merit praise receives them like Isaac, as it is said, "And it came to pass, when Isaac was old" (Genesis 27:1), and David cries out, "May your children be like your ancestors" (Psalms 45:17). Therefore, it says, "And it came to pass, when Isaac was old."

Midrash Tanchuma Buber, Toldot 7:1

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD. (For parallel accounts, see above, 5:4.) Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them. (See yQid. 1:7 (61a).) And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON; (Masoretic Text: ALL HIS FATHER’S HOUSE.) [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

Midrash Tanchuma, Miketz 10:1

And God almighty give you mercy before the man (Gen. 43:14). Scripture states elsewhere in allusion to this verse: For this let everyone that is godly pray unto Thee in a time when Thou mayest be found (Ps. 32:6). R. Abba maintained: In a time when Thou mayest be found refers to old age. It is essential that a man pray for an old age in which his eyes may see, his mouth may eat, and his feet may walk. Normally, when a man becomes old, his faculties leave him. For example, it is written about Isaac: And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see (Gen. 27:1). And concerning Jacob, Scripture states: Now the eyes of Israel were dim for age, so that he could not see (Gen. 48:10). As to a mouth that could not eat, we find that Barzillai said to David: Can thy servant taste what I eat or what I drink? Can I hear anymore the voice of singing men and singing women? Therefore, then, should thy servant be a burden unto my lord the king? (II Sam. 19:35).

Pesikta Rabbati 3:1

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

Quoting Commentary

Rabbeinu Bahya explains that Moses' vision at 120 was a miracle, while Ramban argues that Esau despised his birthright due to his brutal nature, not because of his father's poverty. Additionally, in the blessing of Ephraim, Jacob deliberately favored him over Manasseh, indicating his potential greatness.

Rabbeinu Bahya, Bereshit 27:1:1

ותכהין עיניו מראות, ”his eyes weakened due to seeing.” According to the plain meaning of the text, a decline in the quality of vision is a normal phenomenon in people who reach a certain age, We find such a phenomenon as occurring to the prophet Achiyah Hashiloni (Kings I 14,4). When the Torah testified that Moses at 120 had not lost any part of his vision or any other bodily functions, (Deut. 34,7) this is reported precisely because it was a miracle.

Ramban on Genesis 25:34:1

SO ESAU DESPISED HIS BIRTHRIGHT. Who so despiseth the word shall suffer thereby. (Proverbs 13:13. Ramban’s intent in quoting this verse is to explain why it was necessary for the verse before us to say, So Esau ‘despised,’ since, as is clearly indicated in Scripture later on, Esau regretted his action and complained that he [Jacob] took my birthright. (Further, 28:36.) Scripture therefore justifies what befell Esau later on by saying here, So Esau ‘despised’ the birthright, and he who despises the word shall suffer thereby.) But, indeed, Scripture has already explained the reason that Esau consented to the sale. This was because he was in mortal danger from his hunting animals, and it was likely that he would die while his father was alive, and the birthright carried with it no distinction except after the passing of the father. So of what benefit was the birthright to him? This then is what Scripture says: And he did eat and drink, and he rose and went, and he despised, for, after having eaten and drunk, he returned to his hunt in the field which was the cause of the despising of the birthright. For there is no desire in fools (Ecclesiastes 5:3.) except to eat and drink and to fulfill their momentary desire, not giving a care for tomorrow. Now Rabbi Abraham ibn Ezra has erred here exceedingly by saying that Esau despised the birthright because he saw his father destitute of wealth. Now, [continues Ibn Ezra,] many wonder about Isaac’s poverty since Abraham left him with great wealth. But have they never seen a person who was wealthy in his younger years and became poor in his old age? An indication that Isaac was indeed poor is the fact that Isaac loved Esau because of his venison. Furthermore, had there been abundant food in his father’s house and he [Esau] “the honorable one in his sight,” (See Isaiah 43:4.) he would not have sold his birthright for pottage. Also, if his father ate savory meat every day, what reason was there for him to say to Esau, “Bring me some venison?” (See further, 27:3-4.) Why did Jacob not have costly garments as Esau had? (See ibid., Verse 15.) Why did his mother not give Jacob some silver and gold for his journey when he fled to Haran so that he had to say, And He will give me bread to eat, and a garment to put on? (Ibid., 28:20.) Why did she not send him some money — since she loved him — so that he was required to tend Laban’s flock? (All these questions indicate that Isaac was indeed poor.) The verse which states, Thus the man grew (Further, 26:13.) [in wealth], must refer to the period before he became old. Now ignorant people think that wealth is a great distinction for the righteous. Let Elijah prove the contrary. (See I Kings 17:6, where Elijah’s poverty is depicted.) These ignorant people further ask, “Why did G-d cause Isaac to lack wealth?” Perhaps they could also inform us why He caused Isaac’s vision to be diminished? And let them not dismiss me with a reply based upon a d’rash (The D’rash (Aggadic) answer is that Isaac’s eyes became dim as a result of Esau’s wives offering incense to the idols. See Rashi further, 27:1, where this is one of several reasons mentioned.) for there is indeed a secret (Interpreters of Ibn Ezra suggest that “the secret” referred to here is the fact that Isaac was a son of Abraham’s old age, and it was for this reason that his eyesight was weak.) in the matter, and we must not probe since the thoughts of G-d are deep and no man has the power to understand them. All these are Abraham ibn Ezra’s words. Now I wonder who has blinded Abraham ibn Ezra’s reasoning in this matter, causing him to say that Abraham left Isaac great wealth, and he lost it just prior to this event, [that is, the sale of the birthright], and for this reason, Esau despised the birthright, for this matter of the sale of the birthright took place when Jacob and Esau were still young, before Esau married, as Scripture tells, (And Esau was forty years old when he took to wife. (26:34).) and after the sale of the birthright, Isaac again became wealthy in the land of the Philistines until he became very great… and the Philistines were jealous of him. (Further, 26:13-14.) Following that, [according to Ibn Ezra, we must say that Isaac] again became poor, and he desired the venison of his son Esau and the savory meats. All this is laughable. Furthermore, the verse says, And it came to pass after the death of Abraham, that G-d blessed his son Isaac. (Above, 25:11.) Now the blessing refers to increase of wealth, possessions and honor, but where was His blessing if he lost the wealth of his father and became impoverished? Afterwards it says, And I will be with Thee, and I will bless thee, (Further, 26:3.) [but according to Ibn Ezra you will have to say that Isaac] became rich and then poor! And if it be true that in matters of wealth, There are righteous men unto whom it happeneth according to the work of the wicked, (Ecclesiastes 8:14.) this does not apply to those righteous men who have been expressly blessed by the Holy One, blessed be He, since the blessing of the Eternal maketh rich, and no sorrow is added thereto. (Proverbs 10:22.) Rather, the patriarchs all were as kings before whom kings of the nations came and with whom they made covenants. Now it is written concerning Isaac and Abimelech, And they swore one to another. (Further, 26:31.) But if Isaac had suffered bad fortune and lost his father’s wealth, how did [Abimelech, King of the Philistines, and Phichol, the head of his army], say, we saw plainly that the Eternal was with thee, (Ibid., Verse 28.) when he was already in financial difficulty? Rather, Esau’s disdain of the birthright was due to his brutal nature. It is possible that the law of double portion to which the firstborn is entitled according to the statutes of the Torah (Deuteronomy 21:17.) was not in effect in ancient times. (That is, in the time of the patriarchs.) [At that time the birthright] was only a matter of inheriting the pre-eminence of the father and his authority so that he [the firstborn] would receive honor and distinction in relation to his younger brother. It is for this reason that Esau said to Isaac, I am thy son, thy firstborn, (Further, 27:32.) meaning to say that he is the firstborn who deserves to be blessed. Similarly, [Joseph said to his father, Jacob], For this is the firstborn; put thy hand upon his head, (Ibid., 48:18.) thereby meaning that Jacob should give him precedence in the blessing. Perhaps the firstborn also took slightly more of the inheritance since the law of double portion is an innovation of the statutes of the Torah. (Thus even in ancient times it was customary that the firstborn inherit more than one share. However, the Torah established his portion to be two shares. This interpretation differs from Ramban’s original thesis that the firstborn originally had no preference whatever in inheritance, and that the Torah instituted this law.) And as for the venison in his mouth which Isaac desired so strongly, this is in keeping with the custom of princes and kings. They prefer venison above all food, and out of fear, all nations bring them gifts of venison. Esau flattered his father by bringing him all the venison so that he may always eat of it to his heart’s content, (Ramban thus explains Isaac’s desire for venison without postulating Isaac’s poverty as Ibn Ezra did.) and the love of a father for his firstborn is easily understood. As for Isaac’s saying that he would bless Esau after he had prepared the savory meats for him, that was not a reward or a recompense for the food. Instead, he wanted to derive some benefit from him so that his very soul would be bound up in his at the time that he brought him the food so that he would then bless him with a complete desire and a perfect will. Perhaps Isaac discerned in himself that following the meal his soul would be delighted and joyous, and then the Ruach Hakodesh (“The holy spirit.” The expression refers to a degree of prophecy. See Moreh Nebuchim, II, 45 (2).) would come upon him, [as was the case with Elisha the prophet, who said], ‘But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Eternal came upon him. (II Kings 3:15.) And as for not giving wealth to Jacob, that was [not due to Isaac’s poverty but rather] because Jacob was fleeing for his life. He left the country alone without his brother’s knowledge, and had he been given along wealth, servants and camels, they would have increased his enemies’ jealousy and resulted in their ambushing him and killing him. Our Rabbis do indeed say that Jacob was robbed [at the outset of his journey (Bereshith Rabbah 68:2. Thus another difficulty tending to favor Ibn Ezra’s thesis that Isaac was poverty stricken is resolved.) of whatever possessions he had]. And who has told Rabbi Abraham ibn Ezra that Jacob had no costly garments, fine linen and silk and embroidered robes? (Ezekiel 16:13.) Rather, Scripture states that when going to the field to hunt, Esau would change his garments for his hunting clothes, and due to the fact that [because of his dim eyesight], Isaac always touched his son and his clothes with his hands, Rebekah clothed Jacob with them lest he recognize him by his clothes. You see that this is precisely what Isaac did: And he smelled the odor of his garments (Further, 27:27.) because he had put them among calamus and cinnamon, even as it is written, Myrrh and aloes, and cassia are all thy garments. (Psalms 45:9.) The spices grew in the Land of Israel, and it is for this reason that Isaac said, The odor of my son is as the odor of a field. (Further, 27:27.) Because he was a man of the field (See above, Verse 27.) his garments had the odor of the field or that of the blossoms of the trees, just as our Rabbis explained it: As the odor of a field (Further, 27:27.) of apples. (Taanith 29b.) And as for the question raised above concerning the quality of Isaac’s lack of vision, it is a question raised by the ignorant, for if (Further in the text Ramban suggests that Isaac’s dim vision was a natural result of his old age. Hence he writes here: “If it was brought about.”) it was brought about especially by G-d, it was in order that Isaac bless Jacob, this being the purport of the verse, And it came to pass, that when Isaac was old, and his eyes were dim, he called Esau. (Further, 27:1.) And in line with the natural meaning of Scripture, this was but a manifestation of old age, the explanation of the verse being as follows: And it came to pass, that when Isaac was old, and his eyes were dim in his old age, he called Esau. Now of Jacob himself it is said later on, Now the eyes of Israel were dim for age, so that he could not see. (Ibid., 48:10.) Of Achiyah the Shilonite it is also written, Now Achiyah could not see; for his eyes were set by reason of his age, (I Kings 14:4.) and concerning Moses our teacher it is related with wonder that his eye was not dim. (Deuteronomy 34:7.)

Tribal Lands, Chapter 14; Ephraim 9

As he blessed his grandsons, Jacob deliberately “[made] his hands wise” (Rashi, Genesis 48:14.) and graced Ephraim with the bull’s share of the blessing. (Genesis 49:22.) He must have seen the potential greatness of the lad, purposefully dimming his eyes to the convention of the firstborn receiving the more significant inheritance. (Genesis 48:10.)

Talmud

The Talmud discusses the presence of yeshivas among the Israelites in Egypt, the desert, and with the Patriarchs. It also explains why Jacob did not kiss Joseph until his death, due to concerns about Joseph's moral purity. The text also delves into the difference between different types of kisses, such as a kiss with the mouth or with the whole body, and provides interpretations of various biblical verses related to kissing.

Tractate Kallah Rabbati 3:19

BARAITHA. Subordinate your will to the will of Heaven; for so we find that Jacob did not kiss Joseph. GEMARA. Why did he not kiss him? He thought that, since he was away from home, women may have led him astray because of his beauty; as it is written, And he presented himself unto him, and fell on his neck. (Gen. 46, 29, which does not mention Jacob kissing his son.) [Joseph] wanted to kiss him but he would not let him do so, as it is written, And he wept on his neck a good while. (ibid., a good while is explained that Joseph kept on weeping but Jacob still did not kiss him.) That is to say, he [only] kissed him when he died, as it is written, And wept upon him, and kissed him. (ibid. L, 1.) Joseph said, ‘Thirty-nine years have [passed] before him (i.e. it was thirty-nine years since Joseph left home. As Jacob lived in Egypt seventeen years (ibid. XLVII, 28), Joseph must have been separated from his father twenty-two years.) and I have not kissed my father’s mouth, and now shall I bury him without kissing him?’ That is the meaning of what is written, And Israel beheld Joseph’s sons and said: Who are these? (ibid. XLVIII, 8.) Did he not know until then who they were? But [Jacob] inquired of him whether they had been born in wedlock, (lit. ‘with a kethubah’, i.e. according to the Hebrew marriage law.) and when he showed him the kethubah his mind became at rest and he kissed them for the sake of Joseph. Raba said: Infer from this that [Joseph] was aroused sexually by her; (viz. Potiphar’s wife (ibid. XXXIX, 7ff), otherwise Jacob would not have doubted Joseph’s moral purity.) for should you say that he was not aroused by her, it has been taught: (B.M. 83b (Sonc. ed., pp. 478f.). The reference is to the story of R. Eleazar b. Simeon, who had a man arrested because of his insolence towards him and subsequently hanged. R. Eleazar regretted his action, but was assured by his disciples that the man must have been guilty of a capital crime. On hearing this, he felt relieved and reassured that his own body would not decompose after his death.) He laid his hand upon his heart (lit. ‘his inwards’, and similarly in the continuation.) and exclaimed, ‘Rejoice my heart, rejoice my heart! If matters about which you are doubtful are so, (i.e. seem to be just. He was doubtful whether the man deserved hanging.) how much more those about which you are certain! I am confident that neither worms nor decay will have power over you’. He applied to himself the verse, My flesh also dwelleth in safety. (Ps. 16, 9.) Now he (viz. R. Eleazar; and yet he felt assured that the worms would have no power over his body.) is not mentioned among those [over whom the worms have no dominion], (Cf. B.B. 17a (Sonc. ed., p. 86): ‘There are seven over whom the worms had no dominion, viz. Abraham, Isaac and Jacob, Moses, Aaron and Miriam, and Benjamin, son of Jacob’.) how much more so Jacob who is mentioned! (How could Jacob then doubt the innocence of Joseph, seeing that the sin of suspecting the innocent would have lost him that privilege?) Therefore [we must say] that Jacob held back from kissing Joseph because of what he saw by means of the Holy Spirit. (He was inspired by God to do so in order that Joseph should not communicate her moral impurity to him.) And where is this (Joseph’s moral impurity.) alluded to? As it is written, But his (i.e. Joseph’s.) bow abode firm; (Gen. 49, 24. The word bow is found in both the passages cited. On the exegetical rule of Gezerah Shawah, inference from analogous phraseology, what applies to one applies also to the other. In Hab. the bow is described as being bare, ‘eryah, which is equated with ‘erwah, ‘forbidden intercourse’. Consequently the use of bow in connection with Joseph indicates that there was an occasion when he was aroused sinfully.) and it is written there, Thy bow is made quite bare. (Hab. 3, 9. The Heb. maṭṭeh can mean ‘rod’ or ‘tribe’. The Rabbinic interpretation is that God swore to Jacob that the tribes descended from him would be pure.) What caused him to be saved? Sworn are the rods of the word. Selah. What is the meaning of Selah? (The word. Selah is by a process of analogy equated with the words the God of Jacob … Selah; that is to say, the word sworn by the God of Jacob to him.) It is to be taken in the sense of The God of Jacob … Selah. (Ps. 46, 12.) It was quoted in refutation, And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him (Gen. 29, 13.) —is not this a case where an inference from minor to major is to be drawn? If of Laban who kissed idols and harlots it is so written, (That he kissed Jacob.) Joseph who did not kiss these [yet did not kiss Jacob]! Perhaps the verse should not have written this, but it points to Jacob’s merit. [It indicates,] And he [Laban] ran to meet him, i.e. he wanted to kiss him but [Jacob] would not permit him; he then embraced him again to kiss him, whereupon he struck [Laban] on his cheek. This may be proved from the fact that it is written wayyenashsheḳ (There are two Heb. roots with the same letters, one meaning ‘to kiss’ and the other ‘to be equipped with weapons’, and the verb in the verse is given the second sense, i.e. he attacked him.) and not wayyishshaḳ. Hence it is proved; here it is written, And he kissed them (Gen. 48, 10, where the verb is wayyishshaḳ and denotes an expression of love.) and [continues], And embraced them. What is the difference between wayyishshaḳ and wayyenashsheḳ? The latter (Which is an intensive form of the verb.) indicates [kissing] with the whole body, the former [only] with the mouth. Whence do we know that this is so? For it is written, He kisses [yishshaḳ] the lips that giveth a right answer. (Prov. 24, 26.) Wherever wayyishshaḳ occurs it denotes a [light] impress to be added to the count. (A single gesture which may form part of a further display of affection subsequently.) Come and hear: [It is stated,] And Esau ran to meet him, and embraced him, and fell on his neck and kissed him. (Gen. 33, 4, the verb being wayyishshaḳ.) Is not this [act of kissing] similar to what Laban did? The reply is: Go and see how many teeth were dug into him. (In the Heb. text the word has dots over the letters, which are taken by the Midrash to indicate that Esau’s real intention was to bite Jacob. [Cf. ARN, p. 165.]) And why? Because he [really] wanted to bite him, but at the time his teeth became as [soft as] wax and he knocked his jaws against Jacob’s neck and became weak. To that episode David alluded when he said, Arise, O Lord; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked. (Ps. 3, 8.)

Yoma 28b:7

When they were in Egypt there was a yeshiva with them, as it is stated: “Go and gather the Elders of Israel” (Exodus 3:16), indicating that there were Sages among them who studied Torah. And similarly, when they were in the desert, there was a yeshiva with them, as it is stated: “Gather for me seventy men from the Elders of Israel” (Numbers 11:16). Abraham our Patriarch was himself an Elder and would sit in yeshiva, as it is stated: “And Abraham was old, advanced in years” (Genesis 24:1). From the apparent redundancy of the terms old and advanced in years, it is derived that old means that he was a wise Elder and prominent in Torah, and advanced in years means that he was elderly. Similarly, Isaac our Patriarch was an Elder and sat in yeshiva, as it is stated: “And it came to pass when Isaac was old and his eyes were dim” (Genesis 27:1). Similarly, Jacob our Patriarch was an Elder and sat in yeshiva, as it is stated: “And Israel’s eyes were heavy with age” (Genesis 48:10).

Targum

Yisrael's eyes were heavy with age and he could not see, so Yoseif brought his sons near to him, kissed them, and hugged them.

Onkelos Genesis 48:10

Yisrael’s eyes were heavy with age, and he could not see. He [Yoseif] brought them near to him, and he kissed them and hugged them.

Targum Jonathan on Genesis 48:10

But Israel's eyes were heavy from age, and he could not see. And he brought them to him, and he kissed them and embraced them.

וַיֹּ֤אמֶר יִשְׂרָאֵל֙ אֶל־יוֹסֵ֔ף רְאֹ֥ה פָנֶ֖יךָ לֹ֣א פִלָּ֑לְתִּי וְהִנֵּ֨ה הֶרְאָ֥ה אֹתִ֛י אֱלֹהִ֖ים גַּ֥ם אֶת־זַרְעֶֽךָ׃ 11 E And Israel said to Joseph, “I never expected to see you again, and here God has let me see your children as well.”
Various commentators offer interpretations of the word פללתי in Genesis, with Rashbam explaining it as judgment, Sforno connecting it to a previous blessing from God, Radak relating it to independent judges, and Tur HaArokh translating it as "I had not dared to expect." Halakhah details the mitzvah of tefillin, emphasizing the importance of all letters being intact in the passages written on parchment. In Midrash, the Assembly of Israel acknowledges affliction by the evil inclination but believes in divine protection. The Targum expresses Israel's surprise at seeing Joseph's offspring, a sight he did not expect but was granted by God.

Commentary

Rashbam explains that the word פיללתי means judgment, Sforno interprets the blessing given to Joseph as effective due to a previous blessing from God, Radak relates פללתי to leaving judgment to independent judges, Haamek Davar describes Yoseif moving his children aside to bow to his father, Tur HaArokh translates פללתי as "I had not dared to expect," Siftei Chakhamim discusses Yaakov's lack of expectation to see Joseph again, Rav Hirsch delves into the meaning of פלל as bringing thoughts into unity, Ibn Ezra relates פללתי to the root word for judges, Rashi explains it as not daring to contemplate, Steinsaltz describes Yaakov's amazement at seeing Joseph, and Chizkuni interprets פללתי as not even praying to see Joseph again.

Chizkuni, Genesis 48:11:1

לא פללתי, an expression describing prayer as a request from G-d. We find this word in this sense also in Psalms 106,30, where it quotes Pinchas as having prayed. Yaakov says that he had not even prayed to see Joseph again, as it would have been inappropriate seeing that he thought he had seen evidence that Joseph had been the victim of a wild beast. (Genesis 37,33) An alternate explanation: whenever this word occurs it refers to making a judgment, i.e. arriving at a definitive conclusion. Yaakov would have been saying that he had never even entertained real hope to see Joseph again. (Rash’bam)

Haamek Davar on Genesis 48:11:1

Yoseif brought them out. He moved his children aside so that he could bow to his father directly. He prostrated himself. To thank him for making his sons into distinct tribes.

Ibn Ezra on Genesis 48:11:1

[I HAD NOT THOUGHT.] Pillalti (I thought) means, my mind never judged that I would ever see you. It comes from the same root as pelilim (judges) (Deut. 32:31). (Its root is peh, lamed, lamed.)

Radak on Genesis 48:11:1

לא פללתי, related to the word ונתן בפלילים (Exodus 21,22) meaning here “I have not judged the situation and responsibility by myself but have left it to independent judges who are without prejudice.” As far as Joseph’s fate was concerned, Yaakov said that he had not arrived at definitive conclusions but had not dared hope that he would ever see him again. Some commentators relate the word פללתי to the word תפלה, prayer, in which case Yaakov was saying to Joseph that he had not prayed to G’d concerning being reunited with Joseph in this life as he had considered it a forbidden, vain prayer, i.e. uttering the Lord’s name in vain, seeing that all the evidence he had at his disposal indicated that Joseph was already dead. (compare Midrash Lekach Tov on this paragraph)

Rashbam on Genesis 48:11:1

ראה, as if the Torah had written ראות. We find a similar construction in Genesis 50,20 where the words עשה כיום הזה mean the same as if the Torah had written עשות כיום הזה.

Rashbam on Genesis 48:11:2

לא פיללתי, I never “judged,” in my heart. The word פילול whenever it occurs describes judgment. One example is Psalms 106,30) describing Pinchas’ state of mind before he slew Zimri as ויפלל , describing the manner in which avenged G’d’s honour which had been defiled by Zimri. (Numbers 25,7) Judgment, דין, and נקמה, retribution, avenging, are two words describing opposite sides of the same coin.

Rashi on Genesis 48:11:1

לא פללתי I HAD NOT CONTEMPLATED — I had never dared to cherish the thought that I would again see your face. פללתי is an expression for thinking, like the noun in (Isaiah 16:3) “Give counsel, carry out the thought (פלילה)”.

Rav Hirsch on Torah, Genesis 48:11:1

פלל ,פללתי verwandt mit בלל, etwas von außen in einen Stoff bringen und diesen damit ganz zu einer einheitlichen Masse durchdringen lassen, (unterschieden von ערב: mengen, mischen). Was בלל konkret ist, das bedeutet פלל geistig: ein geistiges Element, einen Gedanken, eine Wahrheit, ein Prinzip etc. in einen Kreis von Gedanken oder Verhältnissen bringen, und diese durch dies hineingetragene Element durchdringend verbinden und einen. Daher פלל das Geschäft des Richters, der das Prinzip des Rechts und des Gesetzes in alle Verhältnisse durchgreifend bringt und dadurch die Vielheit zu einer Einheit gestaltet. Daher dieser ja auch אלהים genannt, von אלה: diese, ein Begriff, der immer die Subsumierung einer Vielheit unter eine Einheit voraussetzt. התפלל: sich mit göttlichen Gedanken durchdringen. Jüdisches Beten ist nicht von innen heraus, sondern von außen herein. Gebe es nur ein Beten von innen heraus, d. h. ein Hinauslegen bereits im Innern vorhandener Gedanken, so wären "vorgeschriebene" Gebete, noch dazu zu einer bestimmten Zeit, von einer unbegrenzten Mehrheit zu betende Gebete purer Wahnsinn. Denn sie setzen voraus, daß auf Kommando in einem bestimmten Augenblick bei einer beliebigen Vielheit von Menschen gewisse Gedanken und Empfindungen vorhanden und des Ausdruckes bedürftig seien. So nicht. התפלל heißt: ewig geltend bleibende Wahrheiten immer wieder aufs neue mit ihnen durchdringen, eben weil sie sonst sich abschwächen, entschwinden, ja schon entschwunden sein können. Hier: ראה פניך לא פללתי: der Gedanke, dich noch einmal wiederzusehen, lag mir so fern von jeder Möglichkeit der Realisierung, daß ich ihm in mein Inneres keinen Eingang verschaffen konnte.

Sforno on Genesis 48:11:1

גם את זרעך, the ones to whom the description קהל עמים applied. (verse 4) Yaakov continued (perhaps not audibly); this is when He said to me that He blessed me, i.e. Yaakov had repeated this blessing by G’d in his conversation to Joseph without being that specific. [I had to paraphrase this to make the author intelligible. Ed.] As a result of that blessing which I received, my blessing to you now will be effective, so that by blessing his sons he also blessed Joseph at the same time.

Siftei Chakhamim, Genesis 48:11:1

I did not dare have any thought... Rashi is answering the question: Yaakov thought that “Yoseif has been torn to pieces” (37:33). If so, why would he think he would see him? Thus Rashi explains, “I did not dare have any thought.” In other words, it never occurred to me to think differently, that perhaps you were not torn up and I will see you alive.

Steinsaltz on Genesis 48:11

Israel said to Joseph: I did not expect to see your face after so many years, as I did not believe it was possible, and behold, not only has this occurred, but God has shown me your offspring as well. Before bestowing his blessing, Jacob strengthens himself through this expression of amazement and praise.

Tur HaArokh, Genesis 48:11:1

לא פללתי, “I had not dared to expect.” I had not even entertained such a thought in my heart. The word is derived from פלילים, criminal judgments.

Halakhah

Four passages from the Torah contain references to the mitzvah of tefillin and should be written separately on parchment and covered with leather, known as tefillin. They are placed on the head and tied on the arm, considered two separate mitzvot by Torah law. Even a mere point missing from one of the letters in these passages renders them unacceptable, requiring all four to be written properly. It is recommended to have tefillin checked periodically to ensure all letters are intact.

Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 1:1

Four passages [of the Torah]: (contain references to the mitzvah of tefillin.) Kadesh Li and V'hayah ki y'viacha Ado-nai in the book of Exodus 13:1-10 and (The commentaries suggest that, in this instance, the Rambam cited the source for these passages because there is also a passage in the book of Deuteronomy that begins V'hayah Ki Y'viacha.) 13:11-16) and Shema and V'hayah im shamo'a (Deuteronomy 6:4-9) and (Sefer HaChinuch (Mitzvah 422) explains that these four passages were chosen because they include the concepts of the oneness of God, the acceptance of His yoke and the yoke of His commandments, and the description of the exodus from Egypt. These are fundamental principles of the Jewish faith.) 11:13-21) should be written separately (on parchment) and covered with leather. (as described in Chapter 3.) They are called tefillin. (Tosafot, Menachot 34b states the word is related to the root ללפ, which means "dispute." The Tur (Orach Chayim 25) inteprets the word as meaning "sign." Tefillot Yisrael associates the term with the power of thought, citing Genesis 48:11. The Pri Megadim (Orach Chayim 25:20) understands the term as meaning, "mark of distinction.") They are placed on the head and tied (The commentaries note the difference between the two verbs, "placed" and "tied." See also our commentary on Chapter 4, Halachah 4. It is, nevertheless, worth noting that in the listing of the mitzvot in the introduction to the Mishneh Torah, the Rambam mentions "tying the tefillin on the head.") on the arm. (Sefer HaMitzvot (Positive Commandments 12 and 13) and Sefer HaChinuch (Mitzvot 421 and 422) consider these obligations to be two of the Torah's 613 mitzvot. (See Menachot 44a.) Since they are two separate mitzvot, the performance of one is not dependent on the performance of the other, as stated in Chapter 4, Halachah 4.) According to Torah law, even a mere point of one of the letters (for example, the yud has a short foot in its lower right-hand corner. If that foot is missing, it is considered to have been improperly formed. Therefore, not only it, but the entire passage is not acceptable.) from these four passages prevents all of them from being acceptable. All four must be written in the proper manner. (If even one of the passages is not written in the proper manner, the person is not considered to have fulfilled the mitzvah at all. (See also the Rambam's Commentary on the Mishnah, Menachot 3:7.) Accordingly, it is proper to have one's tefillin checked from time to time to make sure that none of the letters have faded. (See the commentary on Chapter 2, Halachah 11.))

Midrash

The Assembly of Israel acknowledges being afflicted by the evil inclination and the adversary, but believes that the Almighty's son will protect them. Despite great troubles from a young age, Jacob was not overcome by them, as he believed they were not caused by God or the evil inclination.

Aggadat Bereshit 63:1

Chapter (62) 63: Writings [1] A song of ascents. "Many [peoples] have afflicted me from my youth,"(Psalms 129:1) As it is written in scriptures: "The myrrh bush of my beloved," to me (Song of Songs 1:13). The Assembly of Israel says: Although the inclination and the evil urge troubled me, as it is said, "And they embittered their lives" (Exodus 1:14), the Almighty's son will stay between the two sons of Amram, between Moses and Aaron, as it is said, "Your two breasts" (Song of Songs 7:4). And so it is with the sea, "They were rebelled upon the sea, the Sea of Reeds" (Psalms 106:7). "But he dwells among the desolate cliffs. Your right hand, O Lord, is glorious in power; Your right hand, O Lord, shatters the enemy." (Exodus 15:6).In the desert, both the adversary and the yetzer hara (evil inclination) troubled me, as it is written "And the Lord afflicted the people" (Exodus 32:35), but nevertheless, the Almighty's son will stay between the two, between the first count and the last. Additionally, Jacob, the son of Isaac and grandson of Abraham, says "Great troubles have encompassed me since my youth, but even so, they were not able to overcome me, whether from the hand of God or the evil inclination. As it is said, 'See, I have not caused you to suffer before me' (Genesis 48:11)." Therefore, Jacob began to say, "Great troubles have encompassed me since my youth, but even so, they were not able to overcome me."

Quoting Commentary

Ibn Ezra explains that in Isaiah 7:25, the hills will be prepared for vineyards without thorns, yielding abundant blessings from God. Rashi interprets Ezekiel 28:23 to mean that enemies will judge themselves to be slain in the midst of the city.

Ibn Ezra on Isaiah 7:25:1

And on all hills, etc. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. He bindeth his foal to the vine (Gen. 49:4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty.

Rashi on Ezekiel 28:23:2

[Heb. וְנִפְלַל,] like (Gen. 48:11): “I did not think (פִלָּלְתִּי),” and like (Deut. 32:31): “and our enemies judge (פְּלִילִים).” They will judge themselves to be slain in her midst.

Tanakh

Job expresses how others did not believe in his favor when he smiled at them. In Deuteronomy, it is noted that the enemies do not have a rock like the Israelites' Rock in their own estimation.

Deuteronomy 32:31

For their rock is not like our Rock, In our enemies’ own estimation. (In our enemies’ own estimation I.e., as everyone must admit. For Heb. pelilim (“own estimation”) see Exod. 21.22; cf. Gen. 48.11.)

Job 29:24

When I smiled at them, they would not believe it; They never expected (Taking yappilun as from pll; cf. Gen. 48.11.) a sign of my favor.

Targum

Israel expresses his surprise at being able to see Joseph's offspring, something he had not expected to see, but which God has allowed him to witness (Onkelos Genesis 48:11, Targum Jonathan on Genesis 48:11).

Onkelos Genesis 48:11

Yisrael said to Yoseif, I have never thought to see your face, and behold Elohim has even allowed me to see your offspring.

Targum Jonathan on Genesis 48:11

And Israel said to Joseph, To see thy face I had not reckoned, but, behold, the Lord hath also showed me thy sons.

וַיּוֹצֵ֥א יוֹסֵ֛ף אֹתָ֖ם מֵעִ֣ם בִּרְכָּ֑יו וַיִּשְׁתַּ֥חוּ לְאַפָּ֖יו אָֽרְצָה׃ 12 E Joseph then removed them from his knees, and bowed low with his face to the ground.
Joseph positioned his sons Manasseh and Ephraim for blessings in the correct order, with Manasseh on the right and Ephraim on the left, showing respect for the intended sequence. The blessings of the tribes focus on their unique characteristics and roles, emphasizing unity and material wealth without jealousy. Despite Jacob's initial refusal to bless them due to future sins, Ephraim's descendants would be favored by God and become a multitude of nations. Joseph wept on Jacob's neck, leading to a heartfelt reunion and recognition despite initial confusion.

Commentary

Joseph removed Manasseh and Ephraim from between his knees after Jacob had kissed them, in order to position them properly for the blessing. This gesture showed respect for the order in which Joseph intended for his sons to receive their blessings, with Manasseh on the right and Ephraim on the left. Joseph then bowed in gratitude before his father, preparing for the upcoming divine revelation.

Da'at Zekenim on Genesis 48:12:1

ויוצא יוסף אותם מעם ברכיו, “and Joseph brought them out from between his knees.” He did so as they had cleaved to their grandfather physically and had kissed him and embraced him. Joseph now wished them to assume a dignified posture to enable Yaakov to place his hands on their heads. Each one should receive his blessing while Yaakov had one hand on the head of each one of them.

Ibn Ezra on Genesis 48:12:1

AND JOSEPH BROUGHT THEM OUT FROM BETWEEN HIS KNEES. This verse should have followed And he blessed them that day, etc. (v. 20). (So Krinsky, Weiser and Cherez. The point being that Manesseh and Ephraim were between Joseph’s knees until the conclusion of the blessing. Hence our verse should have followed verse 20. However, the problem remains, why is this verse misplaced? Filwarg interprets I.E. as saying that Scripture first summarizes what transpired during the blessing and then goes into detail, that is, Scripture in verses 9-12 tells us that Joseph brought his children to Jacob and that Jacob placed them between his knees, kissed them and blessed them and that Joseph took them from between his knees, and bowed in gratitude before his father for blessing his children. Then in verses 13-20 the Bible tells us exactly what transpired during the blessing.)

Ibn Ezra on Genesis 48:12:2

[FROM BETWEEN HIS KNEES.] Jacob sat on the edge of the bed. (Jacob sat on the edge of the bed with his feet on the ground and Manasseh and Ephraim were between his knees (Cherez).)

Radak on Genesis 48:12:1

ויוצא, after he had kissed and embraced them before he had blessed them, Joseph took them away from Yaakov’s knees. The reason was that he had not brought them to his father in the order in which he meant for them to receive their blessing. He therefore now arranged them in what he considered the appropriate order. וישתחו, he thanked his father for wanting to bestow special blessings on his sons.

Radak on Genesis 48:12:2

מעם ברכיו, from between his knees. The word מעם occurs in this sense in connection with a table in Samuel I 20,34, מעם השלחן, it also occurs in a similar meaning in the phrase עם באר לחי רואי, (Genesis 25,11) “right by the well named by Hagar ‘the well of the Living G”d Who sees me.’”

Rashi on Genesis 48:12:1

ויוצא יוסף אתם AND JOSEPH BROUGHT THEM OUT — After he (Jacob) had kissed them, Joseph brought them out from between his knees in order to place them one at the right and the other on the left in order that Jacob might thus lay his hands upon them and bless them

Rashi on Genesis 48:12:2

וישתחו לאפיו AND HE PROSTRATED HIMSELF BEFORE HIS FACE — after he had stepped backwards from before his father.

Rav Hirsch on Torah, Genesis 48:12:1

Das Gefühl, das den Vater bei diesem Gedanken erfüllte, bemeisterte in noch höherem Grade den Sohn.

Sforno on Genesis 48:12:1

מעם ברכיו, of his father, who was embracing them.

Siftei Chakhamim, Genesis 48:12:1

When he stepped back from his father. It seems to me that Rashi here may be understood according to what he explained on 42:6, that “Every השתחואה implies the stretching out of the hands and feet.” Accordingly, while Yoseif was still standing before his father he could not stretch himself out. Perforce, it was “when he stepped back.” (Nachalas Yaakov)

Steinsaltz on Genesis 48:12

Manasseh and Ephraim, who were still young at the time, had been standing between Joseph’s knees. Joseph took them out from between his knees, and he prostrated himself on his face to the earth. Joseph bowed not to Jacob, but to God, in preparation for the upcoming revelation. 3

Tze'enah Ure'enah, Vayechi 28

“Joseph then removed them from his knees” [48:12]. Jacob kissed the children. Joseph pulled the children away from Jacob and wanted to properly place them, Menashe on the right hand of Jacob, because he was the firstborn. He wanted to place Ephraim at the left hand of Jacob to be blessed. (Rashi, Genesis, 48:12.)

Jewish Thought

The blessings of the tribes in Akeidat Yitzchak 104:1:12 focus on the special characteristics and roles of each tribe, such as Benjamin being beloved by God for staying out of the struggle between Joseph and his brothers, Zevulun supporting Issachar in Torah study, and Gad being rewarded for settling on the East Bank of the Jordan. The blessings also emphasize the importance of unity among the tribes and the assurance of material wealth without causing jealousy. Moses's prophecies are seen as immediate and focused on victory with four key elements: emerging unharmed, harming the enemy, visible enemy hurt, and real enemy harm.

Akeidat Yitzchak 104:1:12

After having blessed the tribes that represented the priesthood and the monarchy, the tribe that is privileged to host the holy Temple in the future, is blessed next. The fact that Benjamin is G'ds beloved is testified to by that very fact, (verse 12) A major factor is that it was the only tribe wholly uninvolved in the struggle between Joseph and his brothers. Joseph who is the mainstay of the kingdom of the ten tribes, comes next. Since Ephrayim will be the leader of that kingdom, the abundance of blessings heaped on Joseph are partly to be viewed as applying to all the ten tribes, but they are identified with Joseph who had displayed moral fortitude in his encounter with the wife of Potiphar. The reference to Joseph as an ox, has been discussed in chapter thirty. Issachar and Zevulun are named next, being the remaining sons of Jacob's major wives Rachel and Leah. Also, they complete the camp of Yehudah. Zevulun is here mentioned ahead of Issachar though he was younger, in recognition of the fact that he assumed the burden of earning a livelihood for his brother Issachar so that the latter could devote himself to Torah study, (verse 18) The "tents” referred to, are the seclusion of the yeshivah, the Torah academy. Zevulun's maritime activities will be amply rewarded so that he can afford to entertain "nations." Gad's turn is next, since he too was considered a reward from G'd by his mother for having turned her handmaid over to Jacob as a wife. Also, he completes the camp of Reuben and the unnamed Shimon. The blessing marchiv Gad, who expands Gad, refers to the fact that it was this tribe that was the first to settle on the East Bank of the Jordan. It was also he who formed the vanguard when it came to fighting for possession of the West Bank. He considered the fact that Moses, Aaron and Miriam were all buried in his tribal territory, as a good omen for his choice of location, and an insurance of the tribe's future loyalty to G'd and Torah. Dan is head of the army group forming the rearguard. His being described as a hit and run expert, fits Samson the best known of his heroes. Naftali being senior to Asher, is mentioned next. Since the chronological order has not been observed in these blessings, Moses is anxious to conclude the blessings for the individual tribes with Asher, who is not only assured of an abundance of material wealth, but is assured that this will not cause jealousy among his brothers, i.e. "he will remain popular with his brothers." (verse 24) In this way the blessings applicable to the nation as a whole in verse twenty five, are an extension of the bounty promised to Asher. Just as at the beginning of the blessings, the line "may Reuben live and not die," refers to the wish that no sudden death should cut short his normal lifespan, so also at the end of the blessings Moses expresses the wish (verse 25) "and as your young days so shall be your old age," meaning that eventual death should come about only as the result of the natural process of aging. "Riding the heavens" (verse 26), is a symbol of the speed with which G'd may come to Israel's aid when needed. The prophecies of Moses, unlike those of Bileam, are not intended for the distant future. Bileam had spoken about "I can see it, but not now" etc.; not so Moses who describes G'd as "riding the clouds" to Israel's assistance as something in the immediate future. In order to be meaningful, victory must comprise four elements. 1) The victor should emerge unharmed. 2) The enemy must have been harmed. 3) The enemy must be seen to have been hurt. 4) Such hurt must be real, not merely superficial. Moses deals with these four aspects of victory in verse twenty nine. 1) "The shield of Your help." 2) "The sword of Your excellence." 3) "Your enemies will dwindle before you," and 4) "You will tread upon their heights." You will be seen to be enjoying the fruits of victory.

Midrash

Jacob foresaw the future sins of Ephraim's descendants, particularly Jeroboam who would make golden calves, leading to Jacob questioning who Joseph's sons were. Joseph removed his crown and belt before Jacob to show the future sins they would commit. Despite Jacob's refusal to bless them, Ephraim's descendants, including Joshua, would become a multitude of nations, showing God's favor towards Ephraim as a beloved son.

Aggadat Bereshit 5:2

[2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both." Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons." Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons." What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not." Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age? By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see. Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me.

Quoting Commentary

Ramban explains that Joseph appeared before his father Jacob and wept on his neck, with the phrase "vayeivk od" indicating copious weeping. Jacob did not fall on Joseph's neck or kiss him because he was reciting the Shema. Ramban suggests that Jacob's eyes were dim from age and he did not recognize Joseph when he arrived in Egyptian attire. When Jacob finally recognized him, he cried and said, "Now let me die, since I have seen thy face." Ramban clarifies that the tears of an old father who finds his son alive after despairing are more constant than those of a grown-up son who reigns, and addresses potential questioning of the interpretation by referencing similar cases in the Torah and other books of Scripture.

Ramban on Genesis 46:29:1

AND HE APPEARED BEFORE HIM. Joseph appeared before his father. And he wept on his neck a good while. The phrase vayeivk od signifies “weeping copiously.” Jacob, however, did not fall upon the neck of his son Joseph, nor did he kiss him. Our Rabbis said that this was because he was reciting the Shema, (the affirmation of G-d’s Unity). This is the language of Rashi. But [according to this interpretation, which says that it was Joseph who fell on his father’s neck and wept], I know of no reason for the statement, And he appeared before him, since it is understood that Joseph appeared before Jacob since he fell upon his neck. Moreover, it is not respectful for Joseph to fall upon his father’s neck. He should rather bow before him or kiss his hands, as it is written, And Joseph brought them out from between his knees, and he fell down on his face. (Further, 48:12.) And at the present moment, it was more fitting that he bow to him [than at the time referred to in the aforementioned verse]. (Further, 48:12.) So also, every term ‘od’ in Scripture indicates an addition to the original but does not imply copiousness. Thus: He doth not set a stated time ‘od’ for a man, (Job 34:23.) which means, “He sets a stated time for a man in accordance with his transgression, and nothing is added.” (We thus see that od can refer to a slight increase.) The correct interpretation appears to me to be that Israel’s eyes were already slightly dim from age, (See further, 48:10.) and when Joseph arrived in the carriage of the second in rank, (Above, 42, 43.) with a mitre on his head as was the custom of the Egyptian kings, his father did not recognize him. His brothers also had not recognized him. (Ibid., 42:8.) Therefore Scripture mentioned that when he appeared before his father, who stared at him and finally recognized him, his father fell on his neck and cried again over him, even as he had continually cried over him to this day when he had not seen him after his disappearance, and then Jacob said, Now let me die, since I have seen thy face. (Verse 31 here.) It is a known matter as to whose tears are more constant: that of an old father who finds his son alive after having despaired of him and having mourned for him, or that of a grown-up son who reigns. Do not be concerned [lest this interpretation be open to question] because Scripture immediately says, And Israel said, (Verse 30 here.) [thus implying that the previous subject is not Israel but Joseph], whereas according to our interpretation Scripture is speaking of Jacob and then mentions his name once again in the following verse. A similar case is found in these verses: And he gathered up all the foods of the seven years, etc., (Above, 41:48.) [where Joseph is the subject of the verse, and yet Scripture mentions his name in the succeeding verse], And unto Joseph were born two sons. (Ibid., Verse 50.) There are constantly many similar places in the Torah and in the other books of Scripture.

Targum

Yoseif brought his sons out from between his knees and prostrated himself on the ground.

Onkelos Genesis 48:12

Yoseif brought them out from between his knees [before him], and he prostrated himself with his face to the ground.

Targum Jonathan on Genesis 48:12

And Joseph brought them out from (between) his knees, and worshipped on his face upon the ground.

וַיִּקַּ֣ח יוֹסֵף֮ אֶת־שְׁנֵיהֶם֒ אֶת־אֶפְרַ֤יִם בִּֽימִינוֹ֙ מִשְּׂמֹ֣אל יִשְׂרָאֵ֔ל וְאֶת־מְנַשֶּׁ֥ה בִשְׂמֹאל֖וֹ מִימִ֣ין יִשְׂרָאֵ֑ל וַיַּגֵּ֖שׁ אֵלָֽיו׃ 13 E Joseph took the two of them, Ephraim with his right hand—to Israel’s left—and Manasseh with his left hand—to Israel’s right—and brought them close to him.
Ibn Ezra, Rashbam, Radak, Rabbeinu Bahya, Rashi, Steinsaltz, and Chizkuni offer various interpretations of the positioning of Joseph's sons before Jacob for the blessing, with disagreements on the correct order based on age and spiritual superiority. Midrash highlights Joseph's righteousness and the significance of the division of land by lot, while also emphasizing Ephraim's importance. The Israelites' memory of fish in Egypt is mentioned as a blessing for Joseph's children, and the Second Temple commentary discusses the symbolism of Joseph's blessing. Targum describes Yoseif positioning Ephraim on his right side and Menasheh on his left side before Yisrael.

Commentary

Ibn Ezra explains that Joseph had already taken his sons to Jacob before the blessing, Rashbam notes that Ephraim was placed on Israel's left side because he was the younger, Radak clarifies that Joseph's right side was Israel's left side, Rabbeinu Bahya interprets Jacob crossing his arms as a symbolic act to bless Ephraim over Manasseh due to spiritual superiority, and Rashi explains that Manasseh, as the firstborn, should have been on Jacob's right side for the blessing. Steinsaltz describes Joseph's positioning of his sons before Jacob, and Chizkuni suggests that Joseph had already taken his sons to Jacob before the events described in verse 9.

Chizkuni, Genesis 48:13:1

ויקח יוסף, “Joseph had already taken.” [Contrary to the past tense mode with the vav hahippuch . Ed] This verse ought to be understood as following verse 9.

Ibn Ezra on Genesis 48:13:1

AND JOSEPH TOOK THEM BOTH. Its meaning is: And Joseph had taken them both. (In other words va-yikkach (took) is a pluperfect that means had taken. In verse 9 we are told that Jacob told Joseph, Bring them (your sons), I pray thee, unto me, and I will bless them. Verse 10, while stating that Jacob kissed them, does not state that Joseph brought them to his father. This is stated in verse 13. Filwarg in keeping with his interpretation of I.E., viz., that verses 9-12 summarize what happened and verses 13-20 tell in detail what occurred, interprets as follows: Scripture is about to relate the details of the blessing. It begins by telling that Joseph had brought his children to his father in the following manner, Ephraim in his right hand and Manasseh in his left hand.) I have already noted many other such instances. (Of the pluperfect in Scripture. See I.E.’s comments on Gen. 1:9.)

Rabbeinu Bahya, Bereshit 48:13:1-3

ויקח יוסף את שניהם, “Joseph took both of them, etc.” He presented them to his father in the proper order, Menashe the older one on his father’s right, and Ephrayim the younger one on his father’s left. Yaakov realised that this was the order in which Joseph would place his sons before him. This is why he crossed his arms in order to place his right hand on the head of Ephrayim on the left hand on the head of Menashe. He possessed sufficient divine inspiration to foresee that historically Ephrayim would be of greater significance than his senior brother Menashe. This is why he said of Menashe (verse 19) “he too will become a nation, however his younger brother will be greater than he.” According to Rabbeinu Chananel, Yaakov did not actually cross his arms but he placed his hands one on top of the other. What the Rabbi meant was that Yaakov did not rearrange the position of the boys but the position of his hands. This does not seem right. We do not need Rabbeinu Chananel to tell us this as the Torah had already made it plain that the lads remained in their respective positions but that Yaakov crossed his hands! The correct interpretation of Rabbeinu Chananel appears to be that the words שכל את ידיו, “he rearranged his hands” mean that relative to Joseph he rearranged his hands. When the Torah said: “he placed his right hand on the head of Ephrayim,” the meaning is that he rearranged the boys and placed them so that Ephrayim was opposite his right hand, etc. He also rearranged the position of Menashe so that he stood opposite Yaakov’s left hand. He did not rearrange his own hands at all. All he did was to rearrange the position of the boys. This is the correct meaning of the words שכל את ידיו, i.e. he rearranged them differently from the way Joseph had arranged them. The blessing took effect as a result of Yaakov placing his hands firmly on the heads of the lads. We find something similar in Numbers 27,23 where Moses placed his hands on Joshua and proceeded to bless him, making him his successor. The act of placing one’s hands on the person one blesses is designed to facilitate the transfer of the holy spirit possessed by the one conferring the blessing to the recipient of said blessing. When the sages of old ordained someone they also literally placed their hands on the head of the person so ordained. In the case of the priests blessing the people this was physically impossible. Instead the priest spread his hands heavenwards in a gesture commanding G’d’s blessing on all those present. This is the deeper meaning of the words שכל את ידיו, the word שכל being derived from שכל,חכמה, “intelligence, wisdom.” The ten fingers are to be the instrument which draws down blessings from its celestial source.

Rabbeinu Bahya, Bereshit 48:13:4

כי מנשה הבכור, “although Menashe was the first-born.” Yaakov ignored this biological phenomenon as the younger of Joseph’s sons displayed signs of spiritual superiority. The use of the word כי in the sense of “although” is not unique. We find it being used in the same sense in Psalms 41,5 רפאה נפשי כי חטאתי לך, “heal me although I have sinned against You.” Another example of the use of the word כי in the sense of ”although” is found in our daily prayer: “forgive us our Father although we have sinned.” It would certainly not be logical to translate the words סלח לנו אבינו כי חטאנו, “forgive us our Father for we have sinned.”

Radak on Genesis 48:13:1

בימינו, on Joseph’s right, which was the left side of Yaakov (Yisrael)

Rashbam on Genesis 48:13:1

את אפרים בימינו, in order to place him on Israel’s left side, (seeing he was the younger).

Rashi on Genesis 48:13:1

את אפרים בימינו משמאל ישראל EPHRAIM ON HIS RIGHT HAND TOWARDS ISRAEL’S LEFT — If one is moving towards another person his right hand is opposite the other’s left. Now since he (Manasseh) was the first-born he was marked out for the blessing and should have been placed at Jacob’s right hand.

Steinsaltz on Genesis 48:13

Joseph took the two of them: He brought Ephraim, his younger son, in his right hand, so that he would be to the left of Israel, who was opposite him, with the younger son on his father’s left side, in the customary manner. And he took Manasseh, his older son, in his left hand, to the right of Israel, and he had them approach him.

Midrash

Joseph's righteousness is highlighted by his reluctance to be alone with his father Jacob, fearing he may inquire about his brothers' treatment of him. The division of land by lot was a miraculous process involving Elazar the Priest and Yehoshua, with the lot even speaking at times. The offerings made by the tribe of Manasseh symbolize various aspects of Joseph's life and legacy, including the number of people who descended to Egypt with him. Jacob's concern for the future sins of Ephraim's descendants, particularly Jeroboam, is evident when he questions who Joseph's sons are and refuses to bless them. The text also emphasizes Ephraim's importance and favor in the eyes of God.

Aggadat Bereshit 5:2

[2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both." Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons." Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons." What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not." Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age? By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see. Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me.

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Midrash Tanchuma, Pinchas 6:1

"But with a lot, etc." (Numbers 26:55). This is [the meaning of] that which is stated (Proverbs 18:18), "The lot puts an end to strife." Since a sign was written for each and every tribe from Yaakov - "Zevulun will dwell on the shore of the seas" (Genesis 49:13); "Yissachar is a boney donkey, etc." (Genesis 49:14); "From Asher, his bread is fat" (Genesis 49:20) - you are only permitted to divide [the land] by the lot. And there were miraculous acts in the lottery: Elazar the Priest wears the Urim and Tumim. And the slips of the lottery were in front of Yehoshua, as stated (Joshua 18:6) "And I will cast the lot for you here in front of the Lord, our God." But before the lot went up, Elazar said with the holy spirit, "The lot of tribe x is coming up, to take place y." And Yehoshua would extend his hand and [it] would come up [into his hand. It was] as it is stated (Joshua 19:51), "These are the inheritances that Elazar the Priest and Yehoshua ben Nun apportioned." And this was [even] more; that the lot would yell out at the time that it went up, "I am the lot of tribe x; I have gone up to it in place y." And from where [do we know] that the lot speaks? As it is stated (Numbers 26:56), "By the mouth of (according to) the lot."

Pesikta Rabbati 3:1

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

Quoting Commentary

The Israelites remembered the fish they had in Egypt, as mentioned in the blessing of Joseph's children in Genesis 48:13, where they were compared to fish multiplying on the earth. The Torah lists the details of the food the Israelites claimed to have had in abundance in Egypt, all for free.

Da'at Zekenim on Numbers 11:5:1

זכרנו את הדגה, “we remember the fish, etc.” the word דגה for fish, we have found already in Yaakov’s blessing for Joseph and his children in Genesis 48,13: וידגו לרוב בקרב הארץ, “may they multiply as fish on the face of the earth.” The Torah then lists details of the food the Israelites claimed to have had in abundance in Egypt, all for free.

Second Temple

The story of Joseph's sons demonstrates rich and careful thought, as the sage laid his hands crosswise on their heads to bless them, indicating the elder with his left hand and the younger with his right (Gen. 48:13, 14).

On the Prayers and Curses Uttered by Noah when he Became Sober 6:2

[27] The same truth is borne out by the story of the sons of Joseph, a story which shews rich and careful thought. The sage, we read, under inspiration lays his hands on the heads of the boys who stood opposite him, but lays them not straight in front but crosswise, meaning to touch with his left hand the boy who seemed the elder and the younger with his right (Gen. 48:13, 14).

Targum

Yoseif took Ephraim on his right side and Menasheh on his left side, bringing them near to Yisrael.

Onkelos Genesis 48:13

Yoseif took the two [of them]—Ephraim in his right [hand], toward Yisrael’s left, and Menasheh in his left, toward Yisrael’s right—and he brought them near to him.

Targum Jonathan on Genesis 48:13

And Joseph took both of them, Ephraim on his right side, which was Israel's left, and Menasheh on his left side, which was Israel's right, and brought them to him.

וַיִּשְׁלַח֩ יִשְׂרָאֵ֨ל אֶת־יְמִינ֜וֹ וַיָּ֨שֶׁת עַל־רֹ֤אשׁ אֶפְרַ֙יִם֙ וְה֣וּא הַצָּעִ֔יר וְאֶת־שְׂמֹאל֖וֹ עַל־רֹ֣אשׁ מְנַשֶּׁ֑ה שִׂכֵּל֙ אֶת־יָדָ֔יו כִּ֥י מְנַשֶּׁ֖ה הַבְּכֽוֹר׃ 14 E But Israel stretched out his right hand and laid it on Ephraim’s head, though he was the younger, and his left hand on Manasseh’s head—thus crossing his hands—although Manasseh was the first-born.
Yaakov crossed his hands to bless Ephraim over Menashe due to his prophetic insight that Ephraim would have a more significant future, aiming to draw the blessing of intellect and establish a sanctuary through their will. The right hand on Ephraim's head symbolizes the spiritual side of Mashiach ben Yosef receiving abundant Lovingkindness, highlighting the importance of blessings being bestowed on the deserving. Joseph's righteousness is shown through his humility and concern for others, reflecting the humility and worthiness of Ephraim and Menashe. Aaron raised his hands to bless the people, not as an affirmation gesture, and the word כי is interpreted as "although" in various verses. Rabbi Elazar faced objections from Reish Lakish regarding instances where the Torah mentions "his hands," remaining silent in response. Yisrael intentionally placed his right hand on Ephraim's head and his left hand on Menasheh's head in Genesis 48:14.

Chasidut

Yaakov intentionally crossed his hands to bless Ephraim over Menashe, as Yitzchak's attribute of Gevurah led him to want to bless Esav, but Yaakov's pure heart allowed him to bless unknowingly according to God's will. One should aim to draw the blessing of intellect and establish a sanctuary through their will.

Likutei Moharan 24:5:2

Therefore, one who is spiritually sensitive should direct his will so that he draws the blessing of SeKheL (intellect). This is as in (Genesis 48:14), “He SiKeL (crossed) his hands.” This also corresponds to (Exodus 15:17), “A sanctuary, God, may Your hands establish.”

Mei HaShiloach, Volume I, Genesis, Vayechi 2

“… guiding his hands intentionally [Yaakov moving his right hand over his left to place it on Efriam for the blessing] ….” (Bereshit, 48:14) Since the attribute of Yitzchak Avinu was that of Gevurah (strength), he wanted to bless Eisav, because the attribute of Gevurah teaches of the Torah, as it is written (Megillah 31b), “[at Sinai] Moshe heard from the mouth of Gevurah.” Therefore it says, “let the judgment [Din, Gevurah] cut through the mountain [meaning to follow the judgment under all circumstances].” This is why it was not in Yitzchak’s power to go against the judgment, and he wanted to give the blessing to Eisav since he was the elder son. Yet since God supports the pure of hand, for the hands are branches of the heart, and his heart was pure and refined, then the result was that Yaakov would bless without (or independent of) his own knowledge. Therefore it is written (Tehilim, 16:5), “You support my fate,” yet Yaakov Avinu always looked towards the understanding and God’s will. Therefore he said, “I knew, my son, I knew,” “guiding his hands intentionally,” placing Efriam before Menashe.

Commentary

Jacob guided his hands deliberately, crossing them to place his right hand on Ephraim's head, even though Manasseh was the firstborn. This decision was made due to Jacob's prophetic insight that Ephraim would have a more significant future, and he did not want to embarrass Manasseh by switching their positions. The word "ki" in this context can be understood to mean "although" or "even though" (Tze'enah Ure'enah, Genesis 48:14:1; Chizkuni, Genesis 48:14:2).

Chizkuni, Genesis 48:14:1

וישת על ראש אפרים, “he placed it (his right hand) on the head of Ephrayim.” He did so with the intent of including them in the 12 tribes. We find a similar expression when Moses placed his hands on Joshua appointing him as his successor (Numbers 27,23).

Chizkuni, Genesis 48:14:2

שכל את ידיו, “Yaakov placed his hands by using his intelligence, i.e. sechel. One could have thought that instead of crossing his hands, Yaakov should have asked that the sons of Joseph switch their position in front of their grandfather, but that is precisely what Yaakov did not want them to do. He did not want to embarrass Menashe by relegating him to his left side, seeing that after all he was Joseph’s firstborn, and he deserved to be treated with respect on account of this. The only reason he had not placed his right hand on the head of Menashe, was that he had seen through his holy spirit that his younger brother would historically be of greater importance than the first born. It occurs frequently that the word “כי,” means “although;” for instance: Psalms 41,5: כי חטאתי לך, “although I have sinned against You.” Or, Psalms 25,11: כי רב הוא, “although it is great.” Or, Exodus 13,17: כי קרוב הוא, “although it is nearby.” The author states that he could have quoted many more examples.

Da'at Zekenim on Genesis 48:14:1

שכל את ידיו, seeing that Joseph had lined them up with Menashe on Yaakov’s right side, he was forced to cross his hand in order to give Ephrayim his blessing with his right hand. Although Menashe was Joseph’s firstborn son, Yaakov wished to place his right hand on the head of Ephrayim. We encounter a similar situation in the Book of Daniel,9,9 [where the author recalls G–d’s merciful attitude of forgiving before even having mentioned why that forgiveness was required. Ed.]

Haamek Davar on Genesis 48:14:2

He guided his hands for Menashe was the firstborn. It is extra for we known from the parsha that Menashe was the firstborn. But this has depth and intension for truthfully, Yaakov shouldn't have guided (crossed) his hands, rather switched the positions of the boys. But since Menashe was the firstborn, he intended that Menashe should stand by Yaakov's right leg and Efrayim by his left leg. Only his hands did he guide that they should be crossed. The reason is that even though Yaakov put Efrayim before Menashe and therefore in the wilderness he was the head of his flag group (which Menashe was also a part of) still, in the counting of Parshas Pinchas, it was the opposite. Not only that, but even in the counting of Parshas Bamidbar it is written by all the (other) flags "and those that camp upon him" as opposed to with Menashe it is written, "and upon him the tribe of Menashe." All this comes to teach us that Efrayim only came before Menashe in matters of spirituality, that which is higher than the natural happenings of the world. In matters of the world, however, Menashe came before Efrayim. Therefore in the first counting at Mt. Chorev, where the Divine precence was upon their heads and the conduct was beyond nature, Efrayim came first. But in the counting in the Plains of Moav, when they were entering the Land, which was basically in a natural way (as is explained later in Bamidbar and Devarim) therefore Menashe came first. (And check out what I write in Bamidbar regarding the change of "and upon him the tribe of Menashe." The occurred because with regards to natural occurrences, the advantage of the firstborn is very impactful as I wrote earlier (27:19). Now, the hand services the head and the mind and the foot services the goings of the body according to its nature. That's why the Sages said in their way: The son is the foot of the father. Meaning: the natural mannerisms of the father that goes on its own without thought and wisdom. Therefore, Jacob desired that Menashe stand by his right leg and guided his hands so that Efrayim would be on his right hand. See more in Verse 20. That is why the verse specified "because Menashe was the firstborn."

Ibn Ezra on Genesis 48:14:1

GUIDING HIS HANDS WITTINGLY. His hands, as it were, understood what he wanted to do. (The verse reads: sikkel et yadov, which literally means, he imparted wisdom to his hands. Hence his hands “understood” his intentions.)

Ibn Ezra on Genesis 48:14:2

FOR MANASSEH WAS THE FIRST-BORN. Even though (ki) Manasseh was the first-born. (In other words, ki (for) is to be rendered even though, i.e., Jacob placed his left hand upon Manasseh’s head even though Manasseh was the first born.) The word ki in O Lord, let the Lord…go in the midst of us, even though (ki) it is a stiff-necked people (Ex. 34:9) is similar. There are many similar instances. (Where the word ki has the meaning of even though.)

Or HaChaim on Genesis 48:14:1

שכל את ידיו כי כי מנשה הבכור, he placed his hands deliberately, keeping in mind that Menashe was the firstborn. Many feel that the word כי may best be understood as "although."

Or HaChaim on Genesis 48:14:2

I think that we have to understand the verse in conjunction with the previous statement that Jacob's eyesight was failing. As a result he could not recognise which of the two grandchildren was the older one. When it came to the blessing he used his wits to compensate for his eyesight and reasoned that surely Joseph had placed the sons in such a position that the elder one would be blessed by his right hand and the younger one by his placing his left hand on him. He reversed his hands because he wanted to place his right hand on the head of the younger son Ephrayim.

Rabbeinu Chananel on Genesis 48:14:1

שכל את ידיו, he crisscrossed his hands [so that the right hand was pointed to the left and the left to the right].

Radak on Genesis 48:14:1

שכל את ידיו, he conferred intelligence to his hands, so that they appeared to act intelligently on their own, seeing that Menashe was the firstborn and Yaakov saw with prophetic vision that he would be the “smaller one,” in the sense that his future would reflect less blessing than the future of his younger brother. Had he placed his right hand on Menashe, what intelligence would this have demon-strated? [the author surely means that the Torah does not have to speak about an act of special intelligence being required to put one’s right hand on the older of the two sons. Ed.]

Rashbam on Genesis 48:14:1

שכל את ידיו, as if the Torah had written שכל, both the letters ש and כ with the vowels kametz, resulting in sachal, meaning something distorted, bent out of shape.

Rashbam on Genesis 48:14:2

כי מנשה הבכור, and Yaakov was well aware even without being able to recognise the sons’ features, that Joseph would position his firstborn son on his father’s right side. Seeing that he wanted to place his right hand on the younger son, Ephrayim, he had to cross his hands to accomplish this.

Rashi on Genesis 48:14:1

שכל את ידיו PLACING HIS HANDS DESIGNEDLY — Understand this as the Targum renders it: אחכמינון he put wisdom into them (viz., into his hands), meaning designedly and wisely he moved his hands for this purpose, intelligently and with full knowledge, for he knew that Manasseh was the first-born and yet he did not place his right hand upon him.

Sforno on Genesis 48:14:1

שיכל את ידיא, he was quite clear, relying on his sense of touch, without being able to see exactly where his hands came to rest.

Siftei Chakhamim, Genesis 48:14:1

For he well knew that Menasheh was the firstborn and, nevertheless... Rashi is answering the question: The word כי in Scripture usually comes to explain what preceded. But according to Onkelos, who explains שִׂכֵל as “wisdom,” how does [“Menasheh was the firstborn”] explain [what preceded]? Thus Rashi explains [that here, כי does not explain what preceded. It rather means:] “And, nevertheless.” In other words, [כי means:] even though he knew that Menasheh was the firstborn. And this was the wisdom, as it says, “I know my son, I know” (v. 19). Maharshal writes: Many explain that [according to Rashi, this] כי means “even though.” But it seems not so. Rather, this is how the verse flows. It says, “He deliberately placed his hands,” and then explains why he did this instead of telling Yoseif to rearrange them with Ephraim to his right and Menasheh to his left. [The explanation is:] “Because Menasheh was the firstborn.” In other words, since Menasheh was the firstborn he did not want to embarrass him.

Steinsaltz on Genesis 48:14

Contrary to Joseph’s expectation that Jacob would extend his hands directly across onto his sons’ heads, Israel extended his right hand, which was opposite Manasseh, and laid it upon the head of Ephraim, who was the younger brother, and his left hand he extended upon the head of Manasseh, deliberately placing his hands , 4 as he was aware that Manasseh was the firstborn . 5 Alternatively, the verse means: Although Manasseh was the firstborn. 6

Tze'enah Ure'enah, Vayechi 29

“Crossed his hands” [48:14]. Jacob knew well that Joseph would put Menashe at his right hand and Ephraim at his left hand. Even though Jacob did not see well, but he also knew prophetically that Ephraim would have many more important descendants than would Menashe. Therefore, Jacob crossed his hands with wisdom and understanding. That is, he put his right hand on Ephraim, the younger one, and he put his left hand on Menashe, and this was the wisdom, even though Joseph had placed Menashe at Jacob’s right hand. Jacob did not want to shame or disgrace Menashe by telling him to go to the left hand. This would be a disgrace because he was the firstborn. Therefore, Jacob allowed him to remain standing where Joseph had placed him. However, Jacob crossed his hands, so that the right hand was on Ephraim. (Hizkuni, Genesis, 48:14.)

Tze'enah Ure'enah, Vayechi 30

“Although Menashe was the first born” [48:14]. This means, that even though Menashe was the firstborn, he did not want to disgrace him and crossed his hands. Hizkuni gives an additional explanation, and Bahya also gives this explanation. “Although Menashe was the first born” [48:14], means that although Menashe was the firstborn, it was just that Jacob should put his right hand on Ephraim. Jacob did this because he saw prophetically that Ephraim, the younger one, would have better children than Menashe. (Hizkuni, Genesis, 48:14; Bahya, Genesis, 48:13.)

Jewish Thought

The text from Kol HaTor explains that the right hand on the head of Efraim symbolizes the spiritual side of Mashiach ben Yosef receiving abundant Lovingkindness, while Derashot HaRan discusses how blessings are mediated through supplicants. Akeidat Yitzchak delves into the concept of birthright in Jewish history, highlighting the importance of blessings being bestowed on the deserving and the transfer of privileges based on worthiness rather than automatic birthright succession, as exemplified by Jacob and his descendants.

Akeidat Yitzchak 23:1:8

At the creation, we find no evidence that birthright was part of the rules guiding the affairs of man. Proof lies in the random order the names of Noach's sons are referred to on different occasions. This was changed when Abraham appeared on the stage of history. His descendants were to play a leading role due to their being descendants of Abraham. In effect G-d had said, "Until now I have bestowed blessings, henceforth I grant Abraham the authority to bestow and direct blessings" (Genesis 12,3). Abraham debated with himself if he were to bestow this power to bless on others. Since he was not certain that he might help weeds to sprout (promote the power of wicked people), if he took it upon himself to transfer this power to bless, he decided to leave well enough alone (Bereshit Rabbah 61). He waited for G-d to make His will known in the matter. G-d did bless his son Isaac (gave him the power to bestow blessings). Since Abraham had two first born sons, he would have had to bestow the blessing (power to bless) on both of them. He was afraid to err; on the other hand, the trait of "chessed," kindness, for which he was famed would not allow him to deprive Ishmael of a share in favor of Isaac. This in spite of the fact that he knew that his descendants would be known primarily through Isaac. Therefore, considering himself as the manager of the Almighty's orchard, he decided to leave this decision to the owner of the orchard. After Abraham's death, the owner chose Isaac, and thus we come to point two in our parable. When twins were born to Isaac, the older of whom exhibited signs of unfitness, problem three in our parable, this had to be dealt with. Isaac, true to his characteristic of pachad, din, i.e. justice, which our sages have credited him with, did not dare deviate from the principle of transferring power in accordance with birthright. When Jacob says some time later that "the One whom Isaac feared was on my side" (Genesis 31,42), this grants us an insight into the matter. An examination of all the instances in which a direct relationship or communication between G-d and Isaac is described reveals that the term used for "G-d" is invariably elokim, i.e. the attribute of justice. The only exception is the instance when G-d tells Abraham that Isaac is not to be slaughtered after all. This latter instance which taught Abraham that rachamim, mercy is one of G-d’s attributes, is the only time when this factor emerges as playing a role in the relationship between G-d and Isaac. It is understandable then that Isaac of all people would not deviate from the pattern of nobility of birth decreed from above. Isaac's own position as Abraham's heir was due to this very system. Add to this that Isaac personally had not observed any misconduct in Esau, and it becomes clear why he chose Esau to bestow the blessing on. Jacob himself had been very careful never to tell his father of the sale of the birthright, since he had kept hoping that he would secure his father's blessing by virtue of his superior moral conduct, plus the influence of his mother. He did not want to benefit by exposing his brother's unworthiness. This trait of Jacob was very laudable. Leviticus 25,36 tells us, "Your brother shall live alongside you." Our sages explain that this wording teaches that one's own life takes precedence over that of one's fellow man in a situation where only one of the two lives can be saved. If the object of one's quest for Divine help is personality growth rather than the acquisition of worldly goods, then competing for the attainment of that goal is permissible. Aristotle also states in his Ethics that self-love, when its objective is perfection of self, is virtuous. Our sages, when describing jealousy as a negative trait, do approve of jealousy when it involves envying scholars who know more (Baba Batra 25). The same idea is reflected in Bereshit Rabbah 71 in connection with Rachel's jealousy of her sister Leah (Genesis 30,1). She envied Leah her good deeds. This is why our sages can consider that kind of jealousy a positive quality. On the other hand, "good" character traits employed for a base purpose are viewed as a negative quality (compare Chapter 27 on Dinah). Our problem is to determine whether jealousy under the circumstances described is permitted even when the attainment of one's own purpose involves something detrimental to one's competitor. Consider the definition by our sages of the commandment "Love your fellow man like yourself." The Talmud Shabbat 31 explains this to mean " do not do to others that which is hateful to yourself." Aristotle defines it in a similar vein. In other words, we should want for our fellow man what we want for ourselves. We certainly do not need to want for our fellow man what he wants for himself. This is especially so, when our fellow man is wicked or a criminal. In Psalms 139,21, David expresses it in these words: "Must I not hate those who hate You O Lord, and quarrel with those who rise up against You?" Clearly the word "fellow man" referred to in the Torah means someone sharing the same objectives in life that we ourselves believe in. Since Jacob's motivations corresponded to the ones stipulated by our sages, the verse we quoted from Psalms may be applied to him. Having established this point, we return to item four in our parable. The problem is how to restore the position of leadership to those qualified for it. It does not suffice to deny G-d’s special blessings to the undeserving, rather action is needed to channel those blessings to those who deserve them. When Jacob blessed his grandsons prior to his death, he reversed his hands to ensure that Ephrayim would be the recipient of the greater blessing. Er, the firstborn son of Yehudah, is described as unfit, unworthy. Peretz and Zerach respectively, are not treated according to what the order of their birth would call for. Reuben, Jacob's firstborn, is not accorded the privileges his birthright calls for. David was not Yishai's firstborn, neither was Solomon the senior of the surviving sons of David when he was assured that he would be his father's successor. To prove that birthright as an automatic claim to the succession was not practiced at the time of the Exodus, see Numbers 3,3. G-d says, "The day I smote all the firstborn of Egypt, I established an exclusive claim on all the firstborn of Israel." Obviously, if succession by birthright had been the norm at that time, there would have been no need for G-d to underline that only from that day on would G-d claim the firstborn of Israel as especially beholden to Him. We see then that the practice of succession by birthright had been discontinued at some time, only to be re-introduced at the time of the Exodus. Later, after the episode of the golden calf, when this method of succession had again been found unreliable, the privileges of that group were transferred to the tribe of Levi which had proved its worthiness. This then is the fifth rule that we learned from our parable. Now we understand what the Midrash quoted at the beginning of our chapter had in mind. Since Jacob may well have been aware that the privileges of the firstborn would be abolished once the tabernacle was to be erected, why did he risk his life merely in order to hasten that event? The question is even more justified when we consider that Jacob derived no practical advantage from all his machinations. There is no mention of Jacob ever having offered sacrifices in his capacity as firstborn, and if he had done so, the fact would no doubt have come to the attention of his father. His father could not then have been surprised when he heard from Esau some forty-eight years later, that the latter had traded away his birthright. The Midrash wishes us to know that if Jacob's actions had been motivated by materialistic considerations, this would have been most dishonorable; since he was guided by the desire to secure for himself a higher spiritual level, however, such purpose was laudable. Jacob was aware that the heter bamot, permission to erect altars for G-d wherever one wanted, in order to draw down G-d’s blessing, could lead to grievous abuse if the excercise of the priestly functions was left in the hands of the unworthy. Such abuse would lead to G-d’s blessings being channelled to those who were undeserving, something that could not be pleasing in the eyes of G-d. Therefore, he hastened to restore the source of blessing to those who were fit for it for as long as the condition "wherever I allow My name to be mentioned, I will come and grant My blessing," existed (Exodus 20,24). He realized that at a later stage a central site for the residence of the shechinah, Divine Presence, would be established, and that then the function of priesthood would be performed only in that central place (tabernacle or temple) and only by priests who had to meet exacting criteria of physical and moral fitness.

Derashot HaRan 2:14

Similarly, the remediation of any creation requires an effluence reaching it and effecting such remediation through agents of which we have no knowledge. But when this remediation comes through a supplicant, it would seem that this supplicant himself is a mediating agent through which the effluence comes to rest upon the object of his supplications. For this reason, when Eliyahu brought back to life the son of the widow of Zarefat (I Kings 17:21), he stretched himself out upon him three times, the boy's substance thereby being readapted for the reception of life. And Elisha, too, when he brought back to life the son of the Shunamite woman (II Kings 4:34), lay down upon him and placed his mouth to his mouth, instructing first (Ibid 29): "and lay my staff upon the face of the child." And Jacob, likewise, said (Genesis 48:9): "Take them to me and I will bless them," and he placed his hands upon them. All of this demonstrates that the effluence is conditioned for the object of the blessing through the agency of him who pronounces the blessing or the prayer, for which reason it is desirable that the first be in close proximity to the second or even in contact with him if possible.

Kol HaTor 2:142

As in and he laid his right hand on the head of Efraim [see Gen. 48:14 ( and Gen. 48:17 }] -- The head of Efraim is the spiritual side of Mashiach ben Yosef who is aided by the abundance of Lovingkindness from the right side. This is what is meant by “his right hand on the head of Efraim.” Among the hints of the Gaon, is that in gematria equals [832]. Also, among the hints of the Gaon (according to my father, my teacher, R’ Benyamin), equals ! [1062 ] [Isa. 33:20] “visualize Zion, the city of our designated time”.

Midrash

Joseph's righteousness is highlighted by his reluctance to be alone with his father Jacob to avoid being questioned about his brothers, showing his humility and concern for others. Jacob's blessings and actions towards Ephraim and Manasseh reflect their humility and worthiness. The similarities between Jacob and Joseph, as well as the sacrifices made in their honor, demonstrate their righteousness and divine guidance. The offerings presented in the name of Jacob and Joseph symbolize their significance and the blessings bestowed upon them.

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bereshit Rabbah 37:7

“And to Shem, father of all the children of Ever, brother of Yefet the eldest, children were also born” (Genesis 10:21). “And to Shem, father of all the children of Ever…[brother of Yefet the eldest] (This phrase could also be translated: the elder brother of Yefet.) ” – we do not know whether Shem is the eldest or Yefet is the eldest. From what is written: “These are the descendants of Shem. Shem was one hundred years old, and he begot Arpakhshad two years after the Flood” (Genesis 11:10), (Noah’s eldest son was born when he was five hundred year old (Genesis 5:32), and the Flood began when he was six hundred years old (Genesis 7:6), so Noah’s eldest son was one hundred years old when the Flood began. Shem, however, turned one hundred two years after the Flood.) we see that Yefet was the eldest. “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan” (Genesis 10:25). “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided” – Rabbi Yosei says: The ancients, because they knew their ancestors [personally], (Since they lived very long lives, spanning many generations.) would give names [to their children] on the basis of events [of their lives], but we, who do not know our ancestors, (Because they are already dead when our children are born.) give names [to our children] after our ancestors. Rabban Shimon ben Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give names on the basis of events, but we, who do not utilize the divine spirit, give names after our ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on the basis of [future] events. That is what is written: “Two sons were born to Ever… [the name of the one was Peleg, as in his days the world was divided [niflega]].” (Ever named his son after the dispersion of the Tower of Babel, an event that would happen later in his life.) Why was he named Yoktan? It is because he minimized [maktin] himself (He acted humbly.) and his affairs. What did he merit? He merited to produce thirteen families. If for the younger son who minimized his affairs it is so, for an older one who minimizes his affairs, all the more so. (If even the younger son is rewarded for acting humbly, all the more so if an older son does so.) Similarly, “Israel extended his right hand, and laid it upon the head of Ephraim, who was the younger [hatza’ir]” (Genesis 48:14) – Rabbi Huna said: From the report of their births, (In Genesis 41:51–52.) do we not know that he [Ephraim] was the younger? The explanation [for repeating the information here] is that he used to downplay [matz’ir] his affairs. What did he merit? He merited the birthright. If the younger one who downplayed his affairs merited the birthright, an older one who downplays his affairs, all the more so.

Bereshit Rabbah 6:4

“And the stars” (Genesis 1:16) – Rav Aḥa said: This is analogous to a king who had two stewards, one ruled [only] over the city and one ruled over the [rest of the] province. The king said: ‘Since this one diminished himself [and consented] to be ruler over the city, I decree concerning him that whenever he goes out, a large crowd should go out with him, and when he enters, the city council and the multitudes should enter with him.’ So, the Holy One blessed be He said: ‘Since the moon diminished itself to rule at night, I decree concerning it that when it goes out, the stars should go out with it, and when it goes in, (When it sets.) the stars should go in with it.’ Similarly, “the name of his brother was Yoktan” (Genesis 10:25) – Rabbi Aḥa said: Why was he named Yoktan? It is because he would minimize [maktin] his affairs. (He was humble.) What did he merit? He merited producing thirteen great families. (See Genesis 10:26–29.) Now, if Yoktan (Who was the younger brother (Genesis 10:25).) received this because he minimized his affairs, if an important man minimizes his affairs, all the more so. Similarly, “Israel extended his right hand, and laid it on the head of Ephraim, who was the younger” (Genesis 48:14) – Rabbi Ḥonya said: Do we not know from the accounts of the births that he was the younger? What, then, is “who was the younger [tza’ir]”? It is because he would minimize [matzir] his affairs. What did he merit? He merited the birthright. Now, if the young one merited the birthright because he minimized his affairs, an older person who minimizes his affairs, all the more so. This is astounding. (It is astounding how great the power of humility is.)

Mekhilta DeRabbi Yishmael, Tractate Pischa 17:27

R. Yonathan says (Devarim 6:8-9) "and you shall tie them … and you shall write them": Just as the writing (of the mezuzah) is with the right hand, so, the tying of the tefillin (on the left hand). Abba Yossi says: We find the right to be called "hand," and even though there is no proof (for its application here), it is intimated in (Genesis 48:17) "that his father placed his right hand." And what is the intent of "upon your hand"? To include an amputee (of the left hand), that his tefillin are placed on his right arm.

Midrash Tanchuma, Vayechi 6:8

R. Samuel the son of Nahman stated: The Holy Spirit forsook Jacob twice. Once when he wished to bless Manasseh and Ephraim, and again when he was about to reveal the time of redemption. And Israel stretched out his right hand, and laid it upon Ephraim’s head (Gen. 48:14). He began to bless him with the words: And let them increase like fish (ibid., v. 16). He thus indicated that Ephraim’s descendants would be caught like fishes, as it is said: Say now “Shibboleth”; and he said “Sibboleth” (Judg. 12:6). (Just as fishes are caught by their mouths, so too forty-two thousand Ephraimites were killed because they could not pronounce the word Shibboleth correctly.) When Joseph saw that his father was laying his right hand on the head of Ephraim, it displeased him and He held up his father’s hand, to remove it (Gen. 48:17). Jacob rebuked him, saying: “Do you seek to turn away the hand that vanquished the foremost among the angels?” R. Yohanan said: Jacob’s arms were like two columns in the public baths in Tiberias. And Joseph said unto his father: “Not so, my father, only this one is the firstborn” (ibid. , v. 18). And his father refused and said: “I know it, my son; I know it” (ibid., v. 19). He foresaw that Gideon would descend from Manasseh, but that his younger brother was the more important one, since Joshua would descend from him. And he blessed them that day, saying: “By thee shall Israel bless, saying: God make thee as Ephraim and Manasseh” (ibid., v. 20). He mentioned Ephraim before he mentioned Manasseh. When was his blessing finally fulfilled? At the time of the consecration of the chiefs. Then Ephraim brought his offering on the seventh day, and Manasseh on the eighth, in fulfillment of the scriptural verse: That confirmeth the word of his servant and performeth the counsel of his messengers (Isa. 44:26).

Pesikta Rabbati 3:1

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

Quoting Commentary

Rabbeinu Bahya explains that Aaron raised his hands towards the people to bless them, not to indicate an affirmation gesture, as some Christian theologians suggest. Chizkuni interprets the word כי in various verses as "although," such as in Exodus 13:17, where the Israelites did not take the shorter route through the land of the Philistines due to potential resistance. In Numbers 8:10, the Israelites transferred authority by placing their hands on the Levites. In Numbers 22:32, the word כי is used to convey the idea of "although," as seen in other verses like Psalms 41:5.

Chizkuni, Exodus 13:17:3

דרך ארץ פלשתים כי קרוב הוא, “the route which runs through the land of the Philistines; although (or because), it was the shortest route.” According to our author what is meant is “although,” despite, the fact that it was the shortest route. We find a similar meaning for the word כי in Exodus 19,5: כי לי כל הארץ, “although the whole earth belongs to Me.” Another example of this meaning of the word כי is found in Psalms 41,5, “heal me although I have sinned against You.” רפאה נפשי כי חטאתי לך. Consider also Genesis 48,14: שכל ידיו כי מנשה הבכור, “he crossed his hands although Menashe was the firstborn.” In our context, although there was an additional boundary to be crossed between Egypt and the land of Canaan, namely the land of the Philistines, as we know from when while in the land of the Philistines G-d had commanded Yitzchok not to continue on to Egypt on account of the famine in the land of Canaan, (Genesis 26,1) so that it seemed strange that G-d did not lead the Israelites by this route, He was afraid that if they would find resistance to their traversing that land, they would refer to return to Egypt.

Chizkuni, Exodus 19:5:2

סגולה מכל העמים, “more treasured than all the other nations.” Seeing that the entire earth belongs to Me, I am able to raise your stature above that of all the other nations. The word כי in this verse is to be understood as meaning: in spite of, just as it means this in Genesis 48,14: כי מנשה הבכור, “although Menashe is the firstborn,” or the word כי in Exodus 13,17, כי_קרוב הוא, “although it is near.”

Chizkuni, Exodus 23:21:1

כי לא ישא לפשעכם כי שמי בקרבו, “for he has no authority to forgive your deliberate sins, as My Name is within him.” G-d means that even though he (that angel) is a celestial creature, and therefore Divine, He cannot “forgive” any trespass against Him. Another place in the Bible where we encounter a similar thought is Psalms 25,11, למען שמך וסלחת לעוני כי רב הוא, “as befits Your name, o Lord, pardon my iniquity.” Other examples of “irregularities” in treatment, are Genesis 48,14, where Yaakov insisted in giving preferential treatment to Ephrayim although Menashe was the firstborn. Another example is found in Psalms 74,20-21: הבט לברית כי מלאו מחשכי ארץ נאום חמס וגו', “Look to the covenant, for the dark places of the land are full of the haunts of lawlessness. Let not the downtrodden turn away disappointed, let the poor and needy praise Your name.” [Here the people ask to be promoted instead of being demoted. Ed.]

Chizkuni, Numbers 22:32:1

כי ירט הדרך לנגדי, “because your way is contrary to me.” The word כי is used here in the sense of “although,” just as in Genesis 48,14: “כי נמשה הבכור, “although Menashe is the firstborn.” The same meaning for the word כי is true inPsalms 41,5: כי חטאתי לך, which correctly translated means: “although I have sinned against You.” It would not make sense to translate this as “for I have sinned against you,” although most translated editions of Psalms translate it this way. One does not ask for mercy because one has sinned, but in spite of having sinned. The angel explains to Bileam that although the latter had undertaken a mission against G-d’s will, G-d gives him this opportunity to desist from his evil intent and the resulting punishment. [This is also why the angel is associated with G-d’s attribute of Mercy, Hashem, instead of with His attribute of Justice, i.e. elokim. Ed.]

Chizkuni, Numbers 8:10:2

וסמכו בני ישראל את ידיהם על הלוים, we find this kind of procedure also in Numbers 27,18, where G-d tells Moses to appoint Joshua as his successor, i.e. וסמכת ידך עליו, “you are to place your hand upon him.” Whenever this procedure is mentioned in the Bible it means that authority is being transferred by the person placing his hand or hands on the person to be appointed. The first person to do so was Yaakov in Genesis 48,14, where he placed his right had on Joseph’s younger son Ephrayim, indicating that he should be treated as his firstborn.

Rabbeinu Bahya, Vayikra 9:22:1

וישא אהרן את ידיו אל העם ויברכם, “Aaron raised his hands in the direction of the people and he blessed them.” The meaning of the words אל העם, normally translated as “in the direction of the people,” should here be translated as: “for the sake of the people, i.e. to meet their needs.” The commentators who disagree with us and dress themselves up in fancy garments to lend weight to their words, are wrong when they said that the meaning of these words is that Aaron lifted his hand in order to indicate to the people that they should raise their right hand as affirmation. These commentators [Christian theologians, compare St. James version of the Bible, Ed.] quote a Midrash (see gloss of Maimoniot on Maimonides Hilchot Tefillah 14,3) that the word ידו with the vowels of the plural, is spelled without the letter י indicating that it is really a singular, i.e. “his hand.” Our answer to them is simply that traditionally we read the word as if it had been spelled with the letter י, i.e. that Aaron raised both his hands. Their argument that Aaron only raised his right hand is null and void. The reason that we encounter this unusual spelling is to indicate that the right hand is more important than the left hand concerning mystical matters which are revealed only to select individuals. This is why the Kabbalists have said that the word is spelled ידו in the singular to allude to the select individuals who are recipients of deeper insights from the “right” side of G’d. In this way justice is done both to the spelling and the traditional reading. When you compare the prayer Moses uttered when he prayed for the victory of the Israelites against the attack by Amalek in Exodus 17,11 you will also find this dual spelling of the word ידו, i.e. והיה כאשר ירים משה ידו וגבר ישראל. “Whenever Moses raised his hand (s) Israel would prevail.” In the following two verses the word is spelled as ידיו in the normal way. Had Moses used only one hand at a time, it is hard to understand why he needed two men to support his hands as is evident from verses 12 and 13 in that chapter. If the people who understood our verse as Aaron raising his hands towards the people (instead of towards G’d) would be correct, the Torah should have written instead of וישא אהרן את ידיו אל העם, the formula וישלח אהרן את ידיו אל העם. It is the custom for a father who prepares to bless his son to put his hand on his head, just as Yaakov did when he prepared to bless the two sons of Joseph. In that instance the Torah wrote וישלח ישראל את ימינו, “Israel extended his right hand.” In our verse the Torah employs the verb וישא to show that Aaron’s hands were stretched upwards (towards heaven). We have a parallel example in Kings I 8, 54-55 ויהי ככלות שלמה להתפלל אל ה' את כל התפלה והתחנה הזאת וכפיו פרושות השמים ויעמוד ויברך את כל קהל ישראל, “it was when Solomon had completed this entire prayer and entreaty with his palms outstretched heavenwards, he stood and blessed the entire congregation of Israel.” It is clear that the meaning of the verse is that Solomon’s hands were in an upright position aimed towards heaven.

Tribal Lands, Chapter 14; Ephraim 9

As he blessed his grandsons, Jacob deliberately “[made] his hands wise” (Rashi, Genesis 48:14.) and graced Ephraim with the bull’s share of the blessing. (Genesis 49:22.) He must have seen the potential greatness of the lad, purposefully dimming his eyes to the convention of the firstborn receiving the more significant inheritance. (Genesis 48:10.)

Talmud

Reish Lakish raised objections against Rabbi Elazar from twenty-four instances where the Torah mentions "his hands," such as Leviticus 7:30, Deuteronomy 33:7, and Genesis 48:14. Rabbi Elazar remained silent as he could not provide a response to these objections.

Menachot 93b:16

Reish Lakish raised objections against him from twenty-four occasions where the Torah writes: His hands, for example: “His own hands [yadav] shall bring the offerings of the Lord” (Leviticus 7:30); “his hands [yadav] shall contend for him, and You shall be a help against his adversaries” (Deuteronomy 33:7); “Guiding his hands [yadav] wittingly, for Manasseh was the firstborn” (Genesis 48:14). Rabbi Elazar was silent, as he had no response.

Targum

In Genesis 48:14, Yisrael placed his right hand on Ephraim's head and his left hand on Menasheh's head, even though Menasheh was the firstborn. This act of switching hands was intentional.

Onkelos Genesis 48:14

Yisrael stretched out his right [hand] and placed it on the head of Ephraim, [although] he was the younger, and his left [hand] on the head of Menasheh. He deliberately placed his hands so, even though Menasheh was the firstborn.

Targum Jerusalem, Genesis 48:14

He altered his hands.

Targum Jonathan on Genesis 48:14

And Israel stretched out his right hand and laid it upon the head of Ephraim, though he was the younger; and his left hand upon the head of Menasheh, altering his hands, for Menasheh was the firstborn.

וַיְבָ֥רֶךְ אֶת־יוֹסֵ֖ף וַיֹּאמַ֑ר הָֽאֱלֹהִ֡ים אֲשֶׁר֩ הִתְהַלְּכ֨וּ אֲבֹתַ֤י לְפָנָיו֙ אַבְרָהָ֣ם וְיִצְחָ֔ק הָֽאֱלֹהִים֙ הָרֹעֶ֣ה אֹתִ֔י מֵעוֹדִ֖י עַד־הַיּ֥וֹם הַזֶּֽה׃ 15 E And he blessed Joseph, saying, “The God in whose ways my fathers Abraham and Isaac walked, The God who has been my shepherd from my birth to this day—
Chasidut discusses the different attributes of the Patriarchs in their relationship with God, with Noach embodying Justice, Avraham and Yitzchok showing Mercy, and Yaakov having constant guidance from God. Jewish Thought explores the significance of the names of God, the importance of striving for closeness to God, and the impact of the land of Israel on the perception of God's power. Midrash delves into walking with God and blessings given by Jacob to his sons. Musar emphasizes the covenant with God through Jacob blessing Joseph, and the importance of spiritual awakening. Quoting Commentary highlights the deep understanding of God by Chanoch and the sacrifices offered by Jacob before heading to Egypt. Second Temple discusses the importance of nourishment from God, while Talmud contrasts providing food with redemption, and Targum focuses on Jacob's blessing of Joseph and acknowledgment of God's sustenance.

Chasidut

Noach walked with G'd, embodying the attribute of Justice, unlike Avraham and Yitzchok who could persuade G'd to show Mercy. Yaakov Avinu acknowledged the wisdom of his fathers, who could expand God's will, while he needed God's constant guidance for every action, even small ones. Yaakov's constant connection to God's Providence made him the greatest of the Patriarchs, as seen in King David's prayer for God's guidance in all things.

Kedushat Levi, Genesis, Noach 8

Going back to the line: ‎את האלוקים התהלך נח‎, “Noach ‎walked with G’d;” the emphasis in this line is on the ‎attribute for G’d used, i.e. ‎אלוקים‎, the attribute of Justice. It was ‎beyond Noach’s kind of tzidkut, righteousness, to turn the ‎attribute of Justice into an attribute of Mercy through his ‎lifestyle. In this respect he was different from Avraham and ‎Yitzchok, concerning both of whom the Torah writes that they ‎‎“walked before G’d,” not merely “with G’d.” (Compare Genesis ‎‎17,1 and 48,15) In those verses the Torah wished to alert us to ‎the patriarchs’ ability to persuade G’d to substitute the attribute ‎of Mercy for the attribute of Justice, on occasion.

Mei HaShiloach, Volume I, Genesis, Vayechi 3

“… God before whom my fathers walked … who guided me all my life ….” (Bereshit, 48:15) Yaakov Avinu made himself small before his fathers, Avraham and Yitzchak. He said that their wisdom and understanding was so great that they could by themselves cause an expansion of God’s will. Even if God created a small opening for them, in their wisdom they would expand and extend it in order to do the will of their Creator, and would understand even what God had not explicitly illuminated to them. This is the meaning of “before whom my fathers walked,” meaning that they went by means of their own power. But as for me, “E-lohim who guided me all my life until this day,” meaning that for every action I do, no matter how small, I need God to illuminate His will into me. I even need it with this action (blessing Menashe and Efriam), where I saw how it is His will to change it (to bless the younger before the older), nevertheless I need to see even the second time how it is His blessed will. Truly in this matter Yaakov was the greatest of the Patriarchs, for to have God constantly lead one’s actions is a great level. This was the prayer of King David (Tehilim, 23:1), “God is my shepherd, I will lack nothing,” meaning that for me the Providence of God will not be lacking, He will always guide me, and I will be ever aware that God is guiding me. In His goodness He conducts everything, it is only man who turns his face away, not wanting to behold and pray. Yet at a time when a man prays a complete prayer he is answered immediately, and he will see that God is the Shepherd. This is the meaning of “I shall not lack,” meaning that he will not turn his face from Him.

Commentary

Jacob blessed Joseph by blessing his sons, as the blessing given to children is also a blessing for the father. The blessing may imply that Joseph had other children besides Ephraim and Menasheh, who were absorbed into the tribes of Ephraim and Menasheh. Jacob referred to the God of his fathers, Abraham and Isaac, who had been his shepherd throughout his life, emphasizing the importance of the attributes of peace and friendship in serving God. The blessing bestowed on Joseph's sons was seen as a blessing for Joseph himself, reflecting the vicarious aspect of the blessing.

Chizkuni, Genesis 48:15:1

ויברך את יוסף, “he blessed Joseph.” A blessing given to the sons is automatically also a blessing for their father. (Rash’bam)

Or HaChaim on Genesis 48:15:1

ויברך את יוסף, He blessed Joseph. We do not find a blessing addressed to Joseph here. Nachmanides says that by blessing Joseph's sons Jacob actually blessed Joseph. This does not really appeal to me as it does not explain why Jacob did not say some words which would apply to Joseph individually. I believe that the very word ויברך was Jacob's way of telling Joseph that he would remain blessed henceforth.

Or HaChaim on Genesis 48:15:2

The wording may also be explained in terms of Bereshit Rabbah 39,11 that Abraham received the keys to blessings. Isaac received those keys after Abraham had died and he handed them to Jacob before he sent the latter to get himself a wife. At this point Jacob bequeathed these keys to his son Joseph. This is the meaning of the words ויברך את יוסף.

Or HaChaim on Genesis 48:15:3

ויאמר האלוקים אשר התהלכו אבותי לפניו, He said: "the G'd before Whom my forefathers walked, etc." Jacob recited the virtues of his forefathers before commencing his blessing much as we do when we commence the central prayer the עמידה, where we first introduce ourselves to G'd as descendants of worthy people. Jacob did not spell out the specific merits of his fathers, but when he spoke about himself he added that his own conduct had been similar to that of the sheep which walks in front of the shepherd who looks after it. Only after this introduction did Jacob commence his blessing with the words: המלאך הגואל.

Rabbeinu Bahya, Bereshit 48:15:1-4

ויברך את יוסף ויאמר, “He blessed Joseph, saying:” In commencing with Joseph’s blessing Yaakov blessed him only by conferring his blessing on Joseph’s sons. From what appears to be a simplistic point of view, i.e. a reading of the text without reading between the lines, the message of the Torah is that the true blessing a person can experience is that his sons (children) are being blessed. The vicarious aspect of the blessing is its most powerful aspect. (The Torah only had to write: “he blessed them,” instead of bothering to write ”He blessed Joseph and said; etc.”) A kabbalistic approach sees in this blessing an allusion to all ten emanations. The wordsאשר התהלכו אבותי לפניו ה-אלו-הים embody the attributes חסד וגבורה, the outstanding qualities of Avraham and Yitzchak seeing that it is such an unusual way of phrasing the blessing. We would have expected Yaakov to say ה-אלו-הים אשר הלכו לפניו אברהם ויצחק. The fact that Yaakov added the words אבותי are a reference to the names of the attributes of G’d which had been revealed to Yaakov. A few words later he adds: ה-אלו-הים הרועה אותי; the word רועה is derived from ריע, companion. Yaakov referred to the attribute of G’d which had become manifest to him throughout the vicissitudes of his trouble-filled life. His שלום וריעות, “peace and serenity,” had been achieved only by means of that attribute of G’d. Psalms 80,2 alludes to this when the psalmist says: רועה ישראל האזינה, נוהג כצאן יוסף, “Give ear, O shepherd of Israel who leads Joseph like a flock!” He concludes his blessing with the words המלאך הגואל ...בקרב הארץ, “the angel who redeems me...may they proliferate like the fish within the land.” The word בקרב, is analogous to כי שמי בקרבו, “for My name is present within him (Exodus 23,21).” Had Yaakov begun his prayer with the words המלאך הגואל, this would have sounded heretical, as if he had prayed to the angel. Seeing that he commenced his prayer with the words ה-אלו-הים, there cannot be a suspicion that he addressed the angel as the one who should fulfill his prayer. A careful analysis of the wording used by Yaakov in verses 15-17 will demonstrate that this blessing is essentially the same as the one he extended to Joseph in verses 22-26. In the latter blessing Yaakov spoke of מידי אביר יעקב, “from the hands of the mighty One of Yaakov,” as being the source which רעה אבן ישראל, “shepherded the stone of Yisrael.” The words ידי are a reference to the two hands supporting the throne of Solomon, the attributes גדולה and גבורה respectively; these attributes were earlier referred to by the words אברהם ויצחק; the expression אביר יעקב which refers to תפארת ישראל, the attribute which combines the attributes of Avraham and Yitzchak respectively, is called אביר יעקב, in verse 24. Proof that the Torah speaks of a unique attribute of Yaakov is the fact that you do not find the expression אביר אברהם or אביר יצחק anywhere in the Torah. In our prayers we call upon this attribute when we say עננו אביר יעקב “answer us O mighty One of Yaakov” in the Selichot during the days preceding Rosh Hashanah and Yom Kippur. This attribute occurs only in connection with either יעקב or ישראל. In verse 24 it appears in both forms as אביר יעקב and as רועה אבן ישראל The overall meaning of verse 24 is that the source of Yaakov’s spiritual strength also known as תפארת ישראל is אבן ישראל, another name for כנסת ישראל, the “spiritual concept of the people of Israel.” There is therefore no reason to be surprised that the Torah (Yaakov) describes the blessing of Joseph’s sons as the blessing of Joseph. Blessing the “fruit,” i.e. the product, is the most effective way of blessing the tree, the source.

Radak on Genesis 48:15:1

ויברך את יוסף, anyone blessing his sons, automatically was conferring a blessing on him also.

Radak on Genesis 48:15:2

אשר התהלכו אבותי לפניו, I have already explained on Genesis 17,1 that this wording includes serving G’d in one’s heart as well as with deeds. The root of all religious service is in the heart. [when it is only the from the lips outward it is a sham. Ed.] We must not understand Yaakov as claiming credit for himself or boasting, that he himself had served G’d, although it is a fact that he had served the Lord; he meant to give credit to his fathers, suggesting that if G’d had been at his side this had been largely due to the merits of both his father and grandfather. המלאך, having first spoken about G’d having assisted him, and creating the impression that G’d, personally, had done so, he now mentions the intermediary always used by G’d to do His work. We know from Psalms 34,8 חונה מלאך ה' סביב ליראיו ויחלצם, “G’d’s angel camps around those who fear Him and He rescues them,” that His agents called מלאכים are close at hand whenever the righteous are in danger. This is why Yaakov at this time referred to המלאך הגואל אותי מכל רע, the one sent by G’d to rescue him, protect him, and bless him, יברך את הנערים will function similarly and protect Joseph’s sons. We know that such angels had been in evidence protecting Yaakov first from Lavan, then from Esau, and again when the Emorites launched an attack after Yaakov’s sons had killed the males of Shechem and looted the town.

Ramban on Genesis 48:15:1

AND HE BLESSED JOSEPH, AND SAID. The meaning of this verse (The verse begins by stating that Jacob blessed Joseph, and the blessing that follows refers only to his sons. Ramban is attempting to resolve this difficulty.) is that in order to bless Joseph, out of his love for him, he blessed his sons. Scripture is relating that Joseph had no other children and his entire blessing was inherent in the blessing of these boys. It may be that [the blessing here was directed at Joseph himself, stating that] the other children who will be born to him in the future (Verse 6 here.) shall be called by the name of their brothers and be blessed with their blessing. In my opinion this latter interpretation is correct since the prophet Jacob said, And the children that were born (‘holad’to’) (Holad’to is in the past tense and means “were born to you.” Ramban will explain that Jacob’s words are to be understood as if they were in the future tense: “And the children that will be born to you after them shall be thine.” Joseph thus had other children besides Ephraim and Menasheh, whom Scripture does not record, as they were counted among the tribes of his first sons.) after them, shall be thine, and his word would not be in vain. (As it would be if we interpret the verse literally as referring to the past for Joseph did not as yet have any children other than Ephraim and Menasheh.) However, Joseph did beget children after that, just as is the opinion of Onkelos, who translated: “And the children that you will beget after them.” And thus, asher holad’to is a past tense replacing a future, just as in the verse, Which I took out of the hand of the Amorite, (Verse 22 here. Here again, lakachti (I took) is to be understood as if it were in the future tense.) and many additional verses besides. Even in line with the literal interpretation of Scripture it would appear that Joseph had children that he had begotten after his father came to him in Egypt. This is obvious from the fact that Jacob found it necessary to elaborate rather than say, “And now thy sons, Ephraim and Menasheh, who were born to thee, shall be mine as Reuben and Simeon, and the children that will be born shall be thine.” This is the reason why Scripture states, And unto Joseph were born two sons before the year of famine came, (Above, 41:50.) since after the famine additional children were born to him, but Scripture does not mention them as there is no need for us to know of them [since they were absorbed into the tribes of Ephraim and Menasheh].

Ramban on Genesis 48:15:2

THE G-D, BEFORE WHOM MY FATHERS, ABRAHAM AND ISAAC, DID WALK, THE G-D WHO HATH BEEN MY SHEPHERD ALL MY LIFE LONG UNTO THIS DAY. The prophet (Jacob. Ramban is here explaining the double use of Elokim (G-d) in this blessing: The G-d before Whom … the G-d who hath been my shepherd.) calls upon the G-d of his fathers Who [has] the greatness and the power and Who did great and tremendous things for them, and [after that he refers to Him in a synonymous way and] he calls upon the true G-d, Who had been his shepherd all his life. It is possible that the word haro’eh (shepherd) — in the phrase, Who hath been my shepherd — is derived from the word rei’ah (friend), as in the verse, Thine own friend (‘rei’acha’), and thy father’s friend, forsake not, (Proverbs 27:10.) for in that attribute there is peace and friendship. Do not find difficulty with the expression, all my life unto this day, in connection with that which we have written on the verse, And he offered sacrifices unto the G-d of his father Isaac, (Above, 46:1. The difficulty is that the verse here indicates that the attribute of peace was forever directing Jacob’s life, while in the verse above (46:1) Ramban explained that this attribute did not come into his life until that time. (Tziyoni. See my Hebrew commentary, p. 263.)) for from his very inception He did indeed lead him in the true path, but His attribute of truth was not brought to bear upon him completely until he returned to the land of his ancestors as he was outside of the Land, and also because he was constrained to conduct himself in a crafty manner towards Laban, and that was not the path of truth.

Rashbam on Genesis 48:15:1

ויברך את יוסף, blessings bestowed on one’s children are a blessing bestowed on the father.

Rav Hirsch on Torah, Genesis 48:15:1

Er segnete Josef, indem er dessen Kinder segnete. Ist ja des Vaters höchster Segen der Segen, der seinen Kindern wird. — התהלך kommt nur von Gott und Menschen vor und bezeichnet ein Sich-selbst-führen, somit einen Wandel aus freier sittlicher Energie, oder bildlich von Elementen, die im Dienste Gottes als Boten wandeln, so von Blitzen. Er spricht diesen sittlich freien Wandel vor Gott bescheiden nur von seinen Eltern aus. Aber auch er hatte Gott kennen gelernt, Er war ihm der Hirte, der ihn geleitet und geführt, geweidet und erhalten von dem Anfang seines Daseins bis auf diesen Tag.

Sforno on Genesis 48:15:1

He blessed Yoseif. Scripture does not relate the contents of this blessing.

Sforno on Genesis 48:15:2

And said. After he blessed Yoseif.

Sforno on Genesis 48:15:3

The God. You, O Elokim before whom my fathers walked, do this in their merit

Sforno on Genesis 48:15:4

האלוקים הרועה אותי, the same G’d Who has acted as my own shepherd, i.e. “You Who have shown me so much love.”

Steinsaltz on Genesis 48:15

He, Jacob, blessed Joseph and said: The God before whom my fathers, Abraham and Isaac, walked, the God who shepherds, directs, me from my beginnings until this day. Although the blessing was bestowed upon Joseph’s children, a blessing given to children is also automatically a blessing for their father as well. 7

Tur HaArokh, Genesis 48:15:1

ויברך את יוסף, “He blessed Joseph.” Although, literally speaking, as we can see, he blessed Joseph’s sons, when the sons are blessed this is a great blessing for their father. Seeing that Joseph had only these two sons, Yaakov invested all his blessings in these two sons, thereby blessing all of Joseph. Even if Joseph were to have more children in the future, their blessings would be derived through the blessing now given to Ephrayim and Menashe.

Jewish Thought

The text from Nefesh HaChayim discusses the difference between the names of God, Elohim and YHVH, as understood by the Patriarchs and their level of holiness in relation to prophecy. The Akeidat Yitzchak commentary delves into the three levels of creation and the unique position of man in the universe, emphasizing the importance of striving to be closer to God through constant movement and improvement. Additionally, it explores the significance of the land of Israel to the Jewish people and the impact of their actions on the perception of God's power by the nations. Loss of the land of Israel is compared to the loss of the garden of Eden, and the need for discipline and moral conduct in order to achieve closeness to God is highlighted.

Akeidat Yitzchak 100:1:4

When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)

Akeidat Yitzchak 77:1:9

Loss of the land of Israel to the Jewish people, is comparable to loss of the garden of Eden to mankind. Loss of Eden at the time was the introduction to the need of mortality. The Jewish people had conquered this mortality at Mount Sinai when they proclaimed the na-asseh venishma, the unqualified acceptance of G'ds law in its entirety. At that time, the domain of the angel of death was restricted, the Jewish people no longer being under his authority. The sin of the spies resulted in the angel of death regaining his authority over the Jewish people. (Bamidbar Rabbah 37) Life in the land of Israel is of a quality similar to what life in the garden of Eden had been. Midrash Eycha 1, states that whenever Israel is carrying out the Lord's will, it enhances His power. Whenever Israel fails to act in accordance with G'ds will, it causes His power to be diminished. The concept is based on the respective verses (Deut. 32,18) "The rock that begat you, you have weakened," as well as Numbers 14,17, "and now I pray let the power of G'd become great, as You have said for it to be proclaimed." The "weakness" of G'ds power referred to, does not stem from objective causes, but from a self imposed discipline that G'd has assumed. This fact, unknown to the gentiles, on occasion prevents G'd from displaying His power. When the Jewish people sin, and thereby forfeit G'ds promises or direct guidance, this may be perceived by the gentiles as a weakening of G'ds power. Similarly, when the Jewish people do perform the mitzvot, thereby qualifying for the reward promised them by G'd, the nations of the world who observe the good fortune of G'ds chosen people, will be impressed with His power correspondingly. When Moses prayed to G'd, pleading for the life of the nation, saying "now let Your power be great," he referred to this concept. Why, he asks, allow the nations to think that Your power has waned when they look at the misfortunes befalling the chosen nation? They will think that the denial of the land of Canaan to the Jews is simply proof of G'ds inability. They will not think that temporary causes have delayed the execution of G'ds avowed purpose. (as would be implied if we understood the word yecholet as a verb) Rather, they will be convinced that the task had proved somewhat beyond G'ds power. (using the word yecholet as a noun) Since, as we have seen, G'd Himself submits to the rules of laws He has created, to the point of allowing His freedom of action to be curtailed through the behaviour of others, we can understand the penalty of denying the land of Israel to the generation that accepted the majority report of the spies. The right to dispossess the Canaanites was embodied in the Jewish people’s superior moral conduct. Now the Jewish people had demonstrated that in spite of the revelation at Mount Sinai, and in spite of all the loving care lavished on the Jewish people ever since the Exodus, they had not risen to the challenge posed by the task of conquering the holy land. Now G'd had no legal means to expel the resident nation in favour of the Jews. The Jewish people belatedly declaring a readiness to risk their physical lives in order to achieve the conquest, had become meaningless. Once G'd had decreed that they would die in the desert, the only thing that they had left to lose was time. Therefore, they could not do the kind of teshuvah repentance that would demonstrate that their basic attitude had changed. Rabbi Joshua ben Levi in our opening Midrash summarizes the whole episode by showing the bride possessing three desirable qualities. Beauty represents visible attractiveness, an appeal to the senses, man's physical comfort. Wealth represents the useful. Nobility of ancestry represents the bride's superior moral qualities. Since all three qualities were combined in a single woman, union with a man becomes not only permissible but desirable, and an expression of G'ds purpose for man. Such a union would result in a life of discipline. A land blessed with similar attributes, would also enable the people on it to live a life of discipline. When the son insisted on looking over the bride, this was not because he did not trust his father who had,after all, always provided for him. It was because he did trust his father and because he knew him. The son looked for a way to avoid the moral commitment implied by this marriage. The father, though he realised his son's motives, was in a quandary all the same. Had he refused the son's request, he himself would have provided the fuel for the son's rebellion. The despatch of the spies needs to be seen in the same light. Regrettably, throughout the millenia, ever since the first Tishah be Av, we have still not learned to use the land of Israel and its bounty to help us discipline our lives and to assure ourselves of chayim shekullam aruchim, a life of infinite duration.

Nefesh HaChayim, Gate III 13:3

And this [specific] matter, it [emphatic] is the essence of the difference that was explained above between the name God-Elohi”m and the name God-YHV”H (blessed be He). For in the majority of cases, in the context of what the Patriarchs grasped, we found that the name used is God-Elohi”m: “O’ God-Elohi”m before whom my forefathers Avraham and Yitzkhak walked” (Bereshit 48:15); “the God-Elohi”m who shepherds me from my inception” (ibid). And so too we call Him (blessed be He) the “God-Elohi”m of Avraham…”, as I described previously in the context of the holiness of their level, that they gave no credence to any other power or context in the universe at all. However, their achievement of prophecy was not by nullifying the powers from their existence in toto. And what the verse stated (Shemot 6:3): “and I appeared to Avraham… as God-Ei”l Shadda”i” (whose context is also the same as the context of the name G-d-Elohi”m), intends to convey that I am the Master of All Powers, and if I so will it, each instant, I change the system of nature and the powers from how I fixed them at the time of creation—this is “God-Ei”l Shadda”i”. But in the aspect of the context of “My name God-YHV”H,” (whose context was described previously in chapter 11), “I did not make myself known to them” to be within their prophetic grasp.

Midrash

The Midrash discusses the concept of walking with God, using examples from Noah, Abraham, Isaac, and Jacob. It also explores how Jacob blessed his sons before his death, emphasizing the importance of following in the ways of their ancestors. Additionally, the text delves into the offerings presented by Elishama, linking them to the blessings and actions of Jacob, Joseph, and the patriarchs.

Aggadat Bereshit 81:2

[2] Another explanation: "I will make my opinions widely known." This is Jacob, when he went down to Egypt, he declared the power of the Almighty, as it is written "And he blessed Joseph and said, 'The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day'" (Genesis 48:15). He said to them, "May it be the will [of God] that you go in the ways of Abraham and Isaac." They gathered and listened (Genesis 49:1). And why did he call them? Rather he said, "Abraham, my grandfather, had two sons, Isaac and Ishmael. Ishmael was wicked, Isaac was righteous. Similarly, Isaac had two sons, Esau and I. Esau despised the ways of God, and I loved His ways. And God gave me twelve sons. You may say that half of them are righteous and half are wicked." They said to him, "We know what is in your heart." He immediately prostrated himself, as it is written "And Israel bowed in worship" (Genesis 47:31), and began saying "Blessed be the Name of His glorious kingdom forever and ever." Rabbi Chanina said, "Why did he prostrate himself? So that no impure matter should leave his body. At that moment, it was fulfilled 'God has made Himself known in Judah, His name is great in Israel;'" (Psalm 76:2).

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bereshit Rabbah 30:10

“Noah walked with God.” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: This is analogous to a prince who had two sons, one older and one younger. He said to the younger, ‘Walk with me,’ and he said to the elder, ‘Come and walk before me.’ So too, of Abraham, whose strength was great, [God said,] “Walk before Me and be faultless” (Genesis 17:1). But Noah, whose strength was lesser, “Noah walked with God.” Rabbi Neḥemya said: This is analogous to a friend of the king who was sinking in thick mud. The king looked and saw him. He said to him: ‘Rather than sink in the mud, walk along with me.’ That is what is written: “Noah walked with God.” To what is Abraham comparable? To a friend of the king who saw (Through the window.) the king walking in dark alleys. His friend peered and began illuminating for him through the window. The king peered and saw him. He said to him: ‘Rather than illuminating for me through the window, come and illuminate before me.’ So too, the Holy One blessed be He said to Abraham: ‘Rather than illuminating for Me from Mesopotamia and its environs, come and illuminate before Me in the Land of Israel!’ That is what is written: “He blessed Joseph, and said: The God before whom my fathers, [Abraham and Isaac], walked…” (Genesis 48:15). Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: It is analogous to a shepherd who is standing and looking at his flock. Reish Lakish said: It is analogous to a prince who is walking with the elders going before him. According to the opinion of Rabbi Yoḥanan, we are in need of His glory. According to the opinion of Rabbi Shimon ben Lakish, He is in need of our glory. (So that we will publicize His name throughout the world.)

Bereshit Rabbah 97:1

“He blessed Joseph and said: The God before whom my fathers, Abraham and Isaac, walked, the God who has shepherded me from my beginnings until this day” (Genesis 48:15). “Fear the Lord, His holy ones” (Psalms 34:10) – Rabbi Azarya said: When Jacob our patriarch blessed Joseph, [Joseph] went out and his face was glowing. The tribes were saying: ‘Everyone associates with the one who is successful. Because he is king – one stands with the one who is successful.’ (They said that Jacob called Joseph to him and blessed him because he was showing special favor due to Joseph’s success and prestige. ) Jacob our patriarch said to them: “Fear the Lord, His holy ones [for there is no lack in those who fear Him].”

Bereshit Rabbah 97:2

“He blessed Joseph and said” – Rabbi Berekhya said in the name of Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: [This is analogous] to a shepherd who was standing and looking at his flock. (When the verse states: “The God before whom my fathers, Abraham and Isaac, walked,” the image is of a flock that walks before a shepherd so that the shepherd can watch out for it. ) Reish Lakish said: [It is analogous] to a king walking, with the elders before him. According to the opinion of Rabbi Yoḥanan, we need His glory. According to the opinion of Reish Lakish, He needs our glory. (The elders walk before the king as a sign of honor for the king. So too, the patriarchs walked before God in the sense that they spread knowledge of God in the world. )

Midrash Aggadah, Genesis 6:9:6

"With God." Noah walked in the ways of his ancestors, as it is stated, "The God in whose ways my fathers walked." (Genesis 48:15) That they did not need help to be righteous ones, but Noah, "Noah walked with God", that if the Holy One had not held him, Noah would not have been able to stand.

Midrash Tanchuma Buber, Lech Lecha 26:2

It is written of Noah (in Gen. 6:9): NOAH WALKED WITH GOD. It is also written concerning the ancestors of the world (in Gen. 48:15): THE GOD BEFORE WHOM MY ANCESTORS < ABRAHAM AND ISAAC > WALKED. R. Johanan said: To what were the ancestors comparable < in their position > before the Holy One? To a shepherd who walks with his flock before him. Resh Laqish said: Up to now the flock has been necessary for the shepherd. Then to what were the ancestors comparable < in their position > before the Holy One? To a prince who walks with his elders before him. Thus it is stated (in Gen. 48:15): BEFORE WHOM MY ANCESTORS < ABRAHAM AND ISAAC > WALKED. Ergo (in Gen. 17:1): WALK BEFORE ME AND BE PERFECT.

Midrash Tanchuma Buber, Vayechi 9:1

[(Gen. 49:1:) THEN JACOB CALLED HIS SONS.] This text is related (to Job 12:20): HE DEPRIVES THE TRUSTWORTHY OF SPEECH AND TAKES AWAY THE REASON OF ELDERS. (Tanh., Gen. 12:8; Gen. R. 96, New Version, on Gen. 49:1 (= pp. 1276—1277 in the Theodor-Albeck edition); also Gen. R. 99 (another version):5 (= pp. 1200—1202 in the Theodor-Albeck edition).) This refers to Isaac and Jacob, in that both of them wanted to reveal a mysterion (The Greek word means “secret thing” or “mystery.”) of the Holy One (i.e., his secret). Isaac called for Esau. He wanted to reveal the end to him, but the Holy One concealed it from him, as stated (in Gen. 27:1): HE CALLED FOR HIS ELDER SON, ESAU; < AND HE SAID UNTO HIM: MY SON; AND HE SAID: HERE AM I >…. (Since both patriarchs used the same verb (CALLED) when death was near, the midrash assumes that the purpose for the calling is the same here as in Gen. 49:1. Isaac, however, got no further in his revelation than MY SON.) Jacob also wanted to reveal the end to his sons, (See above, 12:1; Targum Pseudo-Jonathan, Gen. 49:1.) as stated (in Gen. 49:1): < THEN JACOB CALLED HIS SONS AND SAID >: GATHER TOGETHER AND LET ME TELL YOU < WHAT SHALL HAPPEN TO YOU IN THE LATTER DAYS >. To what is the matter comparable? To a slave whom the king trusted with everything that he had. (PR 21:13.) When that slave came to die, he called for his sons in order to make them free and tell them where their manumission document (Gk.: diatheke (“testament”).) was. The king stood over him. When he saw him standing < there >, he discarded the thing which he had wanted to reveal to them. He began saying to them: Will you slaves of the king please honor him in the same way that I have honored him all my life? Similarly (according Gen. 49:1), Jacob called for his sons to inform them when the end would be. Immediately the Holy One was revealed over him. He said to him: You called for your sons but did not call for me. < It is so stated > (in Is. 43:22): BUT YOU HAVE NOT CALLED ME, O JACOB. When he saw the Holy One revealed over him, he immediately began saying to them: Will you please honor the Holy One just as my ancestors have honored him. It is so stated (in Gen. 48:15): THE GOD BEFORE WHOM MY ANCESTORS < ABRAHAM AND ISAAC > WALKED…. They said to him (the Shema' of Deut. 6:4): HEAR, O ISRAEL, THE LORD IS OUR GOD, THE LORD IS ONE. (Deut. R. 2:6; cf. Sifre to Deut. 6:4 (31).) Immediately (according to Gen. 47:31): ISRAEL BOWED DOWN UPON THE HEAD OF THE BED. He began to say in a whisper: Blessed be the name of his glorious kingdom forever and ever. (These words follow the first line of the Shema‘ in the liturgy before “And you shall love….” According to yBer. 5:8 (or 9) (14c) (bar.), the words were used after benedictions instead of Amen in the Temple. See also Pes. 56a, where R. Judah maintains that the words used to be omitted.) The Holy One said to him (in Prov. 35:2): IT IS THE GLORY OF GOD TO CONCEAL A MATTER.

Midrash Tanchuma, Noach 5:5

Noah walked with God. The Holy One, blessed be He, supported Noah lest he sink to the level of the generation of the flood. For example, if a king’s son starts out on a journey as his father’s emissary, and is forced to travel upon a road thick with mud, the king supports him along the road lest he sink into the mire. However, with reference to Abraham, it is written: Walk before Me, etc. (Gen. 17:1), and concerning the patriarchs, it is said: The God before whom my fathers walked (ibid. 48:15). They preceded the Shekhinah, in order to fulfill His will.

Midrash Tehillim 118:4

Let Israel say, "It is not becoming for a person to say that he is good about himself, unless others testify to his goodness." And who testifies to the goodness of the Lord? Jacob said, "The kindness you have shown me is not for a day or a year, but for eternity," as it is written, "I am unworthy of all the kindness and faithfulness you have shown your servant" (Genesis 32:11). They asked him, "How many kindnesses has He done for you?" He replied, "They have no measure," as it is written, "God has shepherded me" (Genesis 48:15). Let Israel say, "What did I do to them in Egypt? And what did I pay them in the desert?" (Exodus 13:8) "And the Lord goes before them by day." (Exodus 13:21) "And what did they do to me at Sinai?" (Exodus 24:7) "All that the Lord has spoken, we will do and obey." At that moment, it was said, "I remember the kindness of your youth." (Jeremiah 2:2) Let Israel say, "Let the house of Aaron say, 'God is good, for His kindness is eternal.'" This can be compared to a homeowner who treated his workers well, but at the time of accounting, he did not scrutinize their work. At the time of threshing, he would serve them the best wine, but they did not know what was going on behind the scenes. Who knows his servants and his palace attendants? And who are the servants of the Lord? The sons of Aaron, who offer sacrifices to Him at all times.

Midrash Tehillim 23:2

Another thing, "The Lord is my shepherd, I shall not want." This is what the verse says (Psalm 23:1). "The elderly will understand." Rabbi Yosei bar Hanina said that we can learn from the lowly shepherd who walks with his staff and bag all day, and David called God his shepherd. But David said, "The elderly will understand." Jacob called God his shepherd, as it says (Genesis 48:15), "The God who shepherds me." So I also call him my shepherd, as it says, "The Lord is my shepherd, I shall not want." Another thing, the verse says (Deuteronomy 2:7), "For the Lord your God has blessed you in all the work of your hands." Rabbi Eliezer ben Jacob says that "has blessed you" means that even if you sit and study, you say "in all the work of your hands," and if you do it, you are blessed, and if not, you are not blessed. What does it mean (Proverbs 4:12), "Know the way you should go?" Your going should cause you pain in your livelihood. Rabbi Yehuda said in the name of Rabbi Eliezer that three things the road does: it wears out clothes, causes laughter lines on the body, and decreases going out. But the Holy One, blessed be He, did not do this to Israel, as it says (Deuteronomy 8:4), "Your clothes did not wear out from upon you." (Deuteronomy 2:7) "You lacked nothing." This is the decrease in going out. "The Lord your God is with you." Rabbi Yudan said, "In the merit of your saying, 'This is my God, and I will glorify Him,' I have given you forty years. Your clothes did not wear out. Rabbi Yehuda said, "If there is a king in the country, the country is not lacking anything." So (Deuteronomy 2:7) "The Lord your God is with you, and you lack nothing." "Not lacking anything, but rather just a statement, and it comes to be. If it is said that manna will be like meat or quail, it will become so. If it is said that oil will be like fish sauce, it will become so. If you ask for flour (Numbers 11:8), the people will turn and gather it. Konditon (a place) or crush it in a mortar. Ashishot (a place) and make it into cakes. Therefore it is said, 'nothing is lacking,' but whatever you speak with your mouth, that is what you will receive. 'I will rain bread from heaven for you' (Exodus 16:4). 'Water you desire' (Psalm 78:20). 'Strike the rock and water will flow' (Exodus 17:6). 'We want meat' they said, and when Moses heard this, he went to the Lord and said, 'Your children want meat.' The Lord said to him, 'Give it to them.' Moses said to him (Numbers 11:13), 'Where am I to get meat?' (Numbers 22) 'They will slaughter sheep and cattle for them.' If this is what you will do to me, then please kill me now. Moses said to the Lord, 'If you do not give them meat, they will kill me. And if I speak against them, they will kill me. Kill me now, I beg of you, if you will kill anyone.'" Immediately, the Lord became angry, as it is said (Psalms 106:32-33), "They provoked [Him] at the waters of Meribah, and it went ill with Moses because of them. For they embittered his spirit, and he spoke rashly with his lips." The Lord said to Moses, "Give meat to the children of Israel." Moses replied, "Where can I get meat?" The Lord said to him, "You had fish in Egypt, and you had cattle in Egypt, and you were so wealthy there, and now you have become poor." Moses replied, "It wasn't mine, it was theirs." The Lord said to him, "In Egypt, it was yours, and here it is not yours." (Numbers 11:23) The sages said, "He lacked nothing." They were not lacking anything, but they were considering it in their hearts, and it happened. Rabbi Shimon ben Yochai said, "It can be compared to what Rabbi Berechia said in the name of Rabbi Abahu (Psalms 78:18), 'And they tested God in their hearts.' They were considering it in their hearts, and it happened." Rabbi Shimon ben Yochai said, "They lacked only the words of prophecy. You should know that all those days when Israel rebelled, the divine voice did not speak with Moses, as it is said (Deuteronomy 2:16), 'And it was when all the men of war had perished.' What is written afterwards? (Deuteronomy 2:17) 'And the Lord spoke to me, saying.' Rabbi Yochanan said, "They lacked only repentance, as it is said (Hosea 14:2), 'Take words with you and return to the Lord.'" Rabbi ibn Ezra said, "They lacked only a certain thing. For all the forty years that Israel was in the wilderness, the angel of death was striking them with a death toll of fifteen thousand and change. And how much is one change? It is one out of four hundred and eighty-nine."

Musar

Jacob blessed Joseph, symbolizing the covenant with God, ensuring the universe's existence. Joseph, a pipeline of his father's domain, wanted his bones moved to the Sanctuary in Israel. Evil cannot abide with God, as seen in scripture. The righteous are the foundation of the universe. The seed of Joseph, keeper of the Covenant, was sacred and counted among the founders of the tribes. "Walking before Him" signifies spiritual awakening and increased holiness through performing acts that elevate a person spiritually. Walking "with" God means God's input comes first.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 4

ויברך את יוסף ויאמר האלהים אשר התהלכו אבותי לפניו . The "walking before Him," mentioned here is an allusion to the spiritual awakening which proceeds in an "upward" motion and confers increased holiness on a person. I have explained this in my commentary on פרשת נח. Walking "before" G–d means to perform acts which in turn elevate a person spiritually. Walking "with" G–d means that G–d's input comes first.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 15

Jacob made Joseph swear by his own "root," seeing Joseph symbolized the ברית, the covenant with G–d, as we have pointed out on numerous occasions. Placing his hand on his father's organ then was not symbolic of the covenant of circumcision, but of the ברית העליון, the covenant between G–d and man that ensures the continued existence of the universe. The word ירך in that context represented the seat of reproductive activity, the root of physical man, not merely its sanctification by circumcision. When Joseph made his brothers swear, he merely made them swear by his own מדה, attribute, not in his capacity as symbol of something higher. Since Joseph considered himself as an "extension," a pipeline of the domain of his father, he merely made sure that his bones would be moved from the ארץ התחתונה, the lowest level of earth (in this case Egypt), to the "lowest" level of היכל השם, Sanctuary, to the land of Israel. It is precisely because Joseph was that pipeline between the ארץ עליונה, the equivalent of earth in the Celestial Regions, that Jacob blessed Joseph's children by invoking their father. This is the meaning of ויברך את יוסף, "He blessed Joseph," before the line: המלאך הגואל אתי מכל רע הוא יברך את הנערים, "May the angel who blessed me bless the lads" (48,16). No רע, evil, stuck to our patriarch Jacob. Evil is the very reverse of maintaining the Holy Covenant as we know from: ויהי ער רע בעיני השם, "Er was evil (same letters reversed) in the eyes of the Lord" (38,7). Concerning people who are evil, it is written: לא יגורך רע, "Evil cannot abide with You" (Psalms 5,5), seeing Evil has no foothold in ארץ העליונה, the celestial equivalent to earth. That ארץ is known only as ארץ טובה, and טוב is the צדיק, the foundation of the universe as we know from: אמרו צדיק כי טוב הוא, "Say (about) the righteous he is good" (Isaiah 3,10). This is why the seed of Joseph, the keeper of the Covenant, was more sacred than any other, and as a result merited to be counted among the other founders of the tribes.

Quoting Commentary

Radak explains that Chanoch devoted himself to fulfilling God's will and studying theology, leading to a deep understanding of his Creator. He walked with God for 300 years, despising his body and focusing on spiritual matters. When he stopped having children, God took him to the afterlife without pain. Radak also discusses the deaths mentioned in Genesis 5 and 10, suggesting that righteous individuals left a spiritual void when they died naturally, while the deaths of evil individuals did not warrant mentioning. Rabbeinu Bahya discusses the attributes of priests and Levites, emphasizing that each attribute contains elements of the other. Ramban explains that Jacob offered sacrifices before heading to Egypt to ensure Divine protection during the exile. Kitzur Ba'al HaTurim compares blessings given to Noah, Isaac, and during the creation of the Sabbath. Zevach Pesach questions why Jacob blessed Isaac instead of Abraham and suggests that the order of blessing may have been to emphasize Isaac's role in the future. Da'at Zekenim explains that Egyptians despised shepherds and considered them subhuman, leading to a cultural aversion to sheep and goat meat.

Da'at Zekenim on Genesis 46:34:1

כי תועבת מצרים כל רעה צאן, “for the Egyptians despised people whose vocation was the rising and tending of sheep. The reason they did so was because they hated sheep meat, i.e. mutton, just as they hated goats’ meat. This was something not unique to the Egyptians. This is also why they could not sit at the same table as the Hebrews when the latter were being served lamb. They harboured a deep aversion for anyone stemming from the Euphrates-Tigris region. They considered the Sumerians as a lower class of human beings. (Exodus 8,9) The Hebrews claimed that they would insult the Egyptians if they slaughtered their animals as service to their G–d inside the boundaries of the land of Egypt. They would risk being stoned by them. It is interesting that they did not refer to being just killed, but they spelled out by which method they would be killed, a method which in Jewish law is the most severe kind of death penalty. Our author states that he has also heard a different interpretation of our verse. The Egyptians considered anyone slaughtering sheep or goats and eating their meat as guilty of the kind of perversion that would stamp such a person as a subhuman species. We find the word רועה, which we normally translate as “tending,” i.e. shepherding, also used by the Targum for “providing food” (transitive) on Genesis 48,15 by Yaakov in his blessings for his children when on his deathbed.

Kitzur Ba'al HaTurim on Genesis 2:3:1

ויברך אלהים "And Elohim blessed" There are 3 different teachings about s’mikhai (Blessings) , And Elohim blessed Noaĥ(Gen 9:1). And on the other hand, "Elohim blessed Isaac. (Gen 48:15, Gen 25:11)" At the time when the world was created in the blessing of the Sabbath (Gen 2:3) and the world and in the days of Noah when all the first ones were lost and the world was renewed, it was necessary to bless a second time and blessed Isaac as it is in the Midrash until now I needed to bless my creation from now on the blessings will be entrusted to you.

Rabbeinu Bahya, Bamidbar 18:19:7

If you will look closely at our verse (18,19) you will note that the Torah applies the feminine pronoun היא to the tasks performed by the priests, i.e. the ברית מלח, whereas in connection with the Levites (verse 23) the Torah employs the pronoun הוא, i.e. the masculine pronoun. What this proves is that the attributes are not totally separate from one another and that each attribute contains elements from the other. When something is defined as “feminine,” this does not mean that it is exclusively feminine, but that the feminine ingredients in that attribute dominate; the same applies to instances when we encounter the masculine attribute, i.e. the masculine aspect is the dominant one. We already explained repeatedly that the same concept applies to attributes such as “Justice” and “Mercy” respectively. In the instance quoted the word היא means that although we said previously that the dominating attribute associated with the priests is the attribute of Mercy, the Torah wants us to realize that this attribute is not exclusive; neither is the attribute of Justice which we described as predominant in connection with the Levites exclusive; hence the masculine pronoun הוא is here (23) associated with the Levites. [A construction such as found in verses 23, i.e. ועבד הלוי הוא את עבודת אהל מועד, is most unusual as the word הוא appears totally superfluous in the sentence. Ed.] We find similar examples of apparently inverted associations with the “wrong” attribute in connection with both Yaakov and David. The most famous example is Micah 7,20 תתן אמת ליעקב, as we would never have expected the harsh attribute אמת to be applied to Yaakov. Similarly, when David (Psalms 23,1) describes the attribute “Elohim” i.e. the attribute of Justice as being the one which looks after him as a protective shepherd, this seems at first glance similarly innocuous. The lesson from that wording is that the attribute of Justice contains elements of the attribute of Mercy. David uses the subject of פרנסה, livelihood, to demonstrate that both of these attributes are involved on their respective levels in ensuring man’s livelihood.

Rabbeinu Bahya, Bereshit 49:2:2

I have found some support for this theory in Bereshit Rabbah (Vilna edition under the heading שיטה חדשה לברכת יעקב),”on the first of Yaakov’s blessings.” The Midrash says that what occurred at this stage in Yaakov’s life may be compared to the following parable. A king had a trusted servant and was in the habit of leaving everything in that servant’s care. When the servant was about to die he called in his sons in order to make free men out of them, and to tell them where they could find the documents proving that they were free men. When the servant suddenly noted that the King was observing what he was about to do, he did an about-turn by asking his sons to serve the King all their lives just as he himself had served him all his life. Yaakov experienced something similar. First he wanted to reveal to his sons the end of their exile, when and how they would be redeemed. When he noted that G’d looked at the matter he was going to do with disfavour, he switched gears and exhorted his sons to remain loyal to G‘d throughout their lives just as he had been i.e. האלו-הים אשר התהלכו אבותי לפניו, “the Lord before Whom my fathers have walked.” G’d had expressed concern that whereas Yaakov had called upon his sons, he had not called upon Him. This is what the prophet (Isaiah 43,22) referred to when he said: “upon Me you did not call O Yaakov!” When Yaakov heard this he prostrated himself at the head of the bed and whispered “blessed be the name of His exalted Majesty forever more.”

Radak on Genesis 17:1:3

התהלך לפני, as rendered by Onkelos, "serve Me" by carrying out what I command you ( in order to become perfect). This is also that meaning of the word התהלך in Genesis 24,40 as well as in Genesis 48,15. It is a reference to serving the lord in thought and deed. All service of the Lord is rooted in man's heart. This is why King Chiskiyah in Kings II 20,3 in his prayer says: אני ה' דבר נא את אשר התהלכתי לפניך באמת ובלבב שלם, "please o Lord remember how I have served you in truth and with a pure heart, etc." Chiskiyah first refers to his serving G'd with his heart, before mentioning that he had performed deeds which constituted service of the Lord also, when he said והטוב בעיניך עשיתי, "and I have done what is pleasing in Your eyes." At this juncture G'd commands Avram that He will require additional service from him, service to be performed on his own body. He had already proven that his heart was pure. He had also already perfected his personality traits to the extent that his mind and intelligence had suggested such improvements. This form of service to be performed on his body was something that his mind and reason would reject as illogical. G'd demanded this only in order for the people whom Avraham would produce would be recognizable by the circumcision of their body as unique, as wearing the mark of G'd. Even though many of the gentiles do circumcise themselves also, they do not do so in response to a command by G'd. Only the special seed of Avram, i.e. Yitzchok was included in this command. Also Yitzchok's special seed was included in that command, [i.e. according to our author Ishmael's children and Esau's children as well as the sons Avraham had by Keturah would not have been included in this commandment. Because of these considerations G'd commanded the circumcision before Yitzchok would be born or even conceived. Any convert, not alive at that time but joining the Jewish people and its faith are therefore described as being בני אברהם "descendants, sons of Avraham," [This is an additional meaning of the name change from Avram to Avraham, foretelling him that he would become the spiritual father of all future converts. Ed.]

Radak on Genesis 5:24:1

ויתהלך, similar to Genesis 48,15 ויתהלכו אבותי לפניו, “before Whom my forefathers walked.” The wording means that Chanoch channeled all his love and desire into fulfilling the will of G’d, and he acquired a deep understanding of the ways of his Creator already at the age of 65. For the remaining 300 years of his life on earth he walked with G’d. In spite of this, he did not neglect his duties of producing offspring. As a result of his ever more profound study of theological matters he came to despise his body, so that when he no longer performed the commandment of being fruitful and multiplying, G’d decided that he had served his purpose on earth, and He removed him from the earth even though he had lived only less than half a normal lifespan. ואיננו כי לקח אותו אלוקים, the word ואיננו is meant to convey that he did not die from sickness, nor did he suffer pains before he died. His contemporaries had not considered his impending death as even a remote possibility, so that they were totally unprepared for it. They did not notice his absence until he had actually died. When the Torah employs the unusual phrase כי לקח אותו אלוקים, this is an allusion to the fact that G’d removed his soul to the heavenly regions. We have the same expression in Psalms 73,24 ואחר כבוד תקחני, “You took me toward honour.” Similar uses of the expression occur in Psalms 49,16 כי יקחני סלה, the thrust of the word לקח אלוקים being that instead of death leading to gehinnom, the party described as subject to G’d taking him, is transported by G’d immediately to his life in the hereafter. On the other hand, the expression cannot be explained in this fashion in Ezekiel 24,16 הנני לוקח את מחמד עיניך במגפה, “see I shall take from you the darling of your eyes, by the plague.” Even though the verse is introduced by the word הנני which always introduces something constructive, positive, and which might mislead the reader into thinking that what follows will be something good, something pleasant, the word במגפה, by the plague, makes it plain that being deprived of his wife is not presented by G’d as a positive experience for the prophet. It implies that not only will the prophet suffer mentally, but his wife will suffer physically. Also in Exodus 21,35 when the expression כי יגוף (same root) is used it is followed by the words ומת, that the party who has been gored will die as a result of such a goring. All this proves that מגפה is descriptive of a painful disease, or injury. On the other hand, it is a sudden affliction, whether in the form of a disease or assault by the horns of an ox. People who have led blameless lives do not experience death throes, but die without experiencing such painful afflictions. By contrast, the popular understanding of the departure from earth of both Chanoch and the prophet Elijah, is that G’d transferred them to their afterlife, Gan Eden, complete with their bodies. Though a widespread popular perception, it is shared by some of our sages (Derech Eretz zuttah 1,9 as well as a remark in Bereshit Rabbah 25) These people imagine both Chanoch and Elijah as leading the kind of idyllic life in Gan Eden that Adam had enjoyed briefly before he sinned. They are presumed to continue in this fashion until the arrival of the Messiah. We may be allowed to ask why in the story here in chapter 5, the Torah concludes the reference to each individual named with the concluding word: וימת, he died, whereas in chapter 10 when the generations after Noach are enumerated, the Torah does not even bother to mention that these people had died. One answer given is that seeing that the people mentioned here died during the deluge their death had to be mentioned, i.e. that they did not die of natural causes. [this cannot not be correct, as the deluge occurred in the year 1556 and several of the people mentioned in our chapter whose ages at death are given, died earlier than that, including Noach’s grandfather Metushelach, and Lemech, his father, who died during the lifetime of his father Metushelach. Ed.] I believe that the people mentioned in our chapter whose death is reported were righteous people; as a result their death left behind a spiritual void. Not a single one died a violent death during the deluge. This is why the Torah reports their death as a death from natural causes. Only their respective offspring died during the deluge. The people whose life (but not whose death) is recorded in chapter 10 were evil, so that their deaths did not leave behind a spiritual void at all, and their death did not warrant mentioning. Also, seeing that they did not live nearly as long as their antediluvian counterparts, there was nothing special about their dying when they did.

Ramban on Genesis 46:1:1

AND HE OFFERED SACRIFICES UNTO THE G-D OF HIS FATHER ISAAC. The duty of honoring one’s father is more imperative than that of honoring one’s grandfather. Therefore the sacrifices are associated with the name of Isaac, and not with that of Abraham. Thus the language of Rashi. But this is not sufficient, for it would have been proper for Scripture to say, “and he offered sacrifices unto the G-d of his fathers,” without singling out any one person, just as Jacob said, The G-d before whom my fathers Abraham and Isaac did walk; (Further 48:15.) and in his prayer he said, O G-d of my father Abraham, and G-d of my father Isaac. (Above, 32:10.) Or Scripture should have said, “and he offered sacrifices to the Eternal,” just as it says in the case of Abraham, And he built there an altar unto the Eternal. (Ibid., 12:7.) And what need was there to explain it further? However, this verse contains a secret, which the Rabbis revealed to us there in Bereshith Rabbah: (94:5.) When Jacob was about to go down to Egypt he saw that the exile was beginning for him and his children, and he feared it, and so he offered many sacrifices to the Fear of his father Isaac (Above, 31:53.) in order that Divine judgment should not be aimed against him. This he did in Beer-sheba which was a place of prayer for his father, and from there he had taken permission when he went to Haran. (See Ramban above, 28:17.) Now Scripture uses the word z’vachim, [a term connoting peace-offerings], to inform us that they were not burnt-offerings as were his fathers’, as Abraham offered burnt-offerings. Our Rabbis have said (Zebachim 116a.) that Noachides (See Note 148 in Seder Vayishlach, also Note 222 in Seder Bereshith.) did not offer peace-offerings; they offered burnt-offerings. And concerning Noah it is clearly written, And he offered burnt-offerings on the altar. (Above 8:20.) But on account of his fear of the Eternal, Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him, even as the Rabbis have expounded: (Torath Kohanim Vayikra 16:1.) “They are called sh’lamim (peace-offerings) because they bring shalom (peace) into the world.” Now his original intent was directed at the Divine attribute of power, this being nearest to Isaac. This is the explanation of that which the Rabbis mentioned in Bereshith Rabbah, (94:5.) i.e., that the duty of honoring one’s father is more imperative than that of honoring one’s grandfather. This explanation applies to that which the Rabbis have said there in yet another form: “First you greet the pupil and afterward you greet the Rabbi.” (The case refers to a procession of a Rabbi and his pupils on the road. Since the pupils travel in advance of the Rabbi, a person coming from the opposite direction would first meet the pupils and then the Rabbi. Similarly, Isaac is the pupil and Abraham is the Rabbi. Hence Jacob offered sacrifices to the G-d of his father Isaac.) I have seen this text in the Midrash of Rabbi Nechunya ben Hakanah: (Sefer Habahir, 135. See Note 42 in Seder Bereshith.) “And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) Is there any one who swears by the belief of the Fear of his father? However, it was because Jacob was not yet given strength, and so he swore by the power given to his father, as it is said, And Jacob swore by the Fear of his father Isaac. (Above, 31:53.) And what is this? It is this concerning which Scripture writes, Then the fire of the Eternal fell, and consumed the burnt-offering, (I Kings 18:38.) and it is further written, For the Eternal thy G-d is a devouring fire, etc.” (Deuteronomy 4:24.) Thus far the Midrash. From the words of the Rabbis of this Midrash, we learn that it was for this reason that it does not say here, “and he offered sacrifices to the Eternal,” [but instead it says, “to the G-d of his father Isaac],” because now in Beer-sheba Jacob had already become privileged to possess his own portion [and needed only to bring all Divine attributes into accord towards him], (The words in the brackets are from the Commentary of Lvush to the Rekanati on the Torah, who quotes these words of Ramban.) as it is said, Thou wilt give truth to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old. (Micah 7:20.) It was therefore necessary to explain it now. Thus by the merit of the sacrifices, the G-d of his father Isaac appeared to him in the visions of the night (Verse 2 here.) with an ameliorated Divine attribute of justice. It is this which Scripture says concerning them, in the visions of the night, complementing that which He said, I am G-d, the G-d of thy father, (Verse 3 here.) for He is the G-d of Beth-el Who said to him in Haran, I am the G-d of Beth-el, where thou didst anoint a pillar; (Above, 31:13.) it is He Who is the G-d of thy father. This is the Name and this is the attribute. And He assured him that he should have no fear in Egypt for he will be found righteous in Divine judgment, and he will be redeemed after the affliction. This is the meaning of the Divine promise, And I will also surely bring thee up again. (Verse 4 here.) Now the Rabbi [Moshe ben Maimon] has written in the twenty-seventh chapter of the first part of the Moreh Nebuchim (Guide of the Perplexed) concerning Onkelos’ translation of the verse, I will go down with thee into Egypt, and I will also surely bring thee up again, (Verse 4 here.) [which Onkelos rendered here literally]: “I will go down with thee…and I will bring thee up.” And the Rabbi was amazed at the opinion of Onkelos, [namely, that the literal translation should be used], saying that Onkelos had exerted all his effort to remove any implication of G-d’s corporeality from all narratives in the Torah. Accordingly, in the case of any expression found in the Torah implying any mode of motion that refers to G-d, Onkelos ascribed the action to a certain glory that had been created for the occasion, or a manifestation of Divine Providence. Thus he translated And G-d came down (Exodus 19:20.) as “and G-d manifested Himself;” I will go down now and see (Above, 18:21.) as “I will manifest Myself now and see.” And if so, why did Onkelos here translate literally, “I will go down”? And so the Rabbi explained that since Scripture said at the outset of the matter, And G-d spoke unto Israel in the visions of the night, (Verse 2 here.) thus indicating that it is an account of what Jacob was told and not what actually took place, Onkelos therefore did not hesitate to literally translate the words as they were addressed to Jacob in the visions of the night, for the words in question represent an account of what Jacob was told, not what actually took place. There is thus a great difference between a communication transmitted in a dream or a vision of the night, or a communication designated as having been made in a vision or manifestation, and a communication given clearly, [not in a dream, such as communications introduced by phrases like these]: “And the word of the Eternal came unto me, saying,” or “And the Eternal spoke unto me, saying.” These are the words of Rabbi Moshe ben Maimon. Similarly he said (Moreh Nebuchim I, 48.) that Onkelos never translated expressions of “hearing” literally [when the Scriptural references were to G-d], but instead explained them as expressing that a certain matter reached the Creator, or that He accepted a prayer. Thus Onkelos translated the Eternal heard (Above, 29:33.) as “it was heard before the Eternal;” he translated the verse, I will surely hear his crying (Exodus 22:22.) as “I will surely accept his complaint.” But if the matter is as the Rabbi [Moshe ben Maimon] said, why does Onkelos shun literal translations of expressions of movement, and also avoid literal expressions of hearing due to his fear that they might indicate corporeality, but he does not in any place shy away from literally expressing “saying,” “speaking” or “calling,” whether the communication was in a dream or manifestation or overt speech, for in every case he translates: “and G-d said,” “G-d spoke,” “and G-d called unto Moses”? These expressions likewise signify corporeality, and Onkelos should have translated, “and it was said from before G-d,” or “and the glory of G-d said,” or “and G-d willed,” as is appropriate in each case, just as the Rabbi has explained (Moreh Nebuchim I, 65.) with reference to the terms “speaking” and “saying” when they refer to G-d. And why did Onkelos avoid literal translation in the case of “hearing” and did not do so with respect to “seeing,” which he translated as: “and the Eternal saw”? (Above, 6:5.) And that which the Rabbi has said (Moreh Nebuchim I, 48.) that “seeing” indicates mental perception as well as the sensation of sight, this applies all the more to “hearing” for it is employed in many places to indicate mental perception and will, such as: And Abram hearkened to the voice of Sarai; (Above 16:2.) Hear the voice of my supplications; (Psalms 28:2.) Yea, when ye make many prayers, I will not hear; (Isaiah 1:15.) And it shall come to pass, if thou shalt hearken diligently unto the voice of the Eternal thy G-d. (Deuteronomy 28:1.) And so also, leiv shomei’ah (I Kings 3:9.) (literally: a hearing heart, an understanding heart), and so also in the case of most of [the verses cited by Rabbi Moshe ben Maimon]. So Onkelos should not have been apprehensive of expressions of “hearing” as they only indicate acceptance of a matter by G-d and His being pleased with it, for he does not avoid literal translations of expressions of sight any place, but translates it literally in all cases even when seeing alone is involved. However, where a matter is not conceived by sight alone, but requires attention and discernment, Onkelos renders it as befits the subject. For example, when Scripture says, Because the Eternal hath looked upon my affliction, (Above, 29:32.) [Onkelos rendered it as, “because my affliction is manifested before the Eternal”]. The verse, I have surely seen the affliction of My people, (Exodus 3:7.) [was rendered by Onkelos as, “the enslavement of my people is manifest before me,” and the verse], And G-d saw the children of Israel, (Ibid., 2:25.) [he rendered as, “and the enslavement of the children of Israel was manifest before G-d],” since His seeing them was not just as a matter of perceiving their bodies but of His attention to their situation and His knowledge thereof. This is Onkelos’ method throughout the Torah, and not as the Rabbi’s opinion would have it, as a consquence of which opinion he had to declare [our version of Targum Onkelos] erroneous (Ramban refers here to Chapter 48 of the first part of the Moreh Nebuchim mentioned above, in which Rabbi Moshe ben Maimon (Rambam) sets forth the theory that Onkelos always renders “seeing” literally except where it is connected with wrong, injury or violence, in which cases he expresses it as “It was manifest before the Eternal.” Onkelos is thus consistent with the prophetic phrase, Thou canst not look on iniquity (Habakkuk 1:13). However, Rambam mentions that he found three passages which contradict his theory. One is the verse, And the Eternal saw that the wickedness of man was great upon the earth, (above, 6:5), and the other two are mentioned in the following note. In these three cases which are connected with wrong and violence, Onkelos should have expressed “seeing” in the form of “being manifest before the Eternal,” and yet he translated them literally! Rambam then concludes that our version of Onkelos is inaccurate in those three cases! It is this conclusion of Rambam with which Ramban takes issue in the text before us.) in [the following three places: the verse mentioned above, namely, And the Eternal saw], (Above, 6:5.) and two other verses, (And G-d saw the earth, and behold it was corrupt, (above, 6:12). And the Eternal saw that Leah was hated, (above, 29:31).) which Onkelos translated as, “and He saw,” since these translations do not fit his theory. With reference to expressions of “passing” Onkelos paraphrased and thus translated the expression, And the Eternal passed by before him, (Exodus 34:6.) as, “and He caused His Presence to pass before his [Moses’] face.” He did this so that the passing object would be, in accordance with Onkelos’ opinion, something created, as he would not ascribe any expression of motion to the Creator in accordance with what the Rabbi has mentioned. (Moreh Nebuchim I, 21.) But if this is so, why did Onkelos literally translate the verse, The Eternal thy G-d, He will go over before thee? (Deuteronomy 31:3. In our version of Onkelos, the text reads, “His word will go over.” Ramban’s objection is thus removed.) This is a form of motion occurring in a narrative (As opposed to “the visions of the night.” See the beginning of the section where Ramban explains this distinction which Rambam makes.) and yet Onkelos was not apprehensive about it! Similarly, Onkelos translated the verse, And Israel saw the great hand, (Exodus 14:31.) as, “and Israel saw the power of the great hand.” He added the term “power” due to the subsequent expression, that the Eternal did, (Exodus 14:31.) yet he left intact the expression, “the great hand” and was not apprehensive and fearful of the term “hand” being ascribed to G-d and did not paraphrase it at all! He did the same in literally translating, written with the finger of G-d. (Ibid., 31:18.) The Rabbi’s answer (Moreh Nebuchim I, 66.) that Onkelos thought that “the finger” was a created instrument which, by the will of the Creator, engraved the writing on the tablets, is not the truth. There is the verse, At His right hand was a fiery law unto them, (Deuteronomy 33:2.) in translation of which Onkelos wrote, “His right hand,” and he was not apprehensive of “the right hand writing,” that is lest it indicate corporeality, and such is the case also with “the finger” as mentioned above. He furthermore literally translated: Thou stretchest forth Thy right hand (Exodus 15:12.) as, “Thou raisest Thy right hand.” So also the verses: Thy right hand, O Eternal, dasheth in pieces the enemy; (Ibid., Verse 6.) Thy strong hand; (Deuteronomy 3:24.) By a mighty hand, and by an outstretched arm; (Ibid., 4:34.) And My hand take hold on judgment; (Ibid., 32:41.) The eyes of the Eternal thy G-d are always upon it. (Ibid., 11:12.) [Onkelos literally translated all of these verses without fear that the terms “hand” and “eyes” might indicate corporeality.] Now in the case of Jacob, the Scriptural narrative begins, And he dreamed, and behold a ladder set up on the earth, etc., and yet Onkelos, fearing corporeality, translated [the verse, And, behold, the Eternal stood beside him], (Above, 28:12-13.) as “and, behold, the Glory of G-d stood beside him,” and he did not translate literally, “and, behold, the Eternal” although it was in a dream. (Rabbi Moshe ben Maimon’s thesis is that the reason Onkelos did not paraphrase the verse, I will go down with thee into Egypt, but translated it literally, is that the narrative begins with a statement that it was in a vision of the night. Ramban questions this thesis, for in the story of the ladder, which is also introduced as a dream, Onkelos avoided possible indications of corporeality, and accordingly he paraphrased the verses.) He further translated the expression, And, behold, I am with thee, (Above, 28:15.) as “and, behold, My word will be in thy help,” and did not say literally, “and, behold, I am with thee,” just as he literally translated, “I will go down with thee,” even though the story of the ladder is a statement of what Jacob was told, [not a narrative of what took place], and is completely analogous to the narrative of the dream here. Again, Onkelos literally translated the expression, And I will be with thy mouth, (Exodus 4:12.) [even though the story there is not introduced as a vision of the night or a dream], and on the other hand he translated the verse, And He said, Certainly I will be with thee, and this shall be the token unto thee, (Ibid., 3:12.) as “behold, My word will be with thee.” Furthermore, Onkelos does not always translate literally in the case of dreams. Thus he rendered the verses, And G-d came to Abimelech in a dream of the night, (Above, 20:3.) And G-d came to Laban in a dream, (Ibid., 41:22.) as “and the word came from before G-d.” Should you say that Onkelos paraphrased it there because he was concerned lest one think that G-d came to them before the dream, and one might thus think that G-d’s appearance actually took place, [this would still not justify his using the expression, “and the word came,”] for in the case of Solomon it is written, In Gibeon the Eternal appeared to Solomon in a dream, (I Kings 3:5.) and yet Jonathan ben Uziel (See Note 152 in Seder Noach.) translated it as, “G-d revealed Himself to Solomon,” even though, according to Rabbi Moshe ben Maimon, a narrative introduced as a dream is rendered by Onkelos and Jonathan as it was actually said. They find no difficulty in translating such a statement literally, even though the expression connotes corporeality, because since it occurs in a dream, they understand that it is inexact. Thus in the case of Solomon, since the Eternal appeared to him in a dream, it was proper for Jonathan to give a literal account of the occurrence, for since Scripture relates that it was in a dream by night, (I Kings 3:5.) one would himself infer that it was not real but only a dream in which the person dreaming imagined it to be so. [Now since Jonathan did not paraphrase the account of Solomon’s dream, although Onkelos did so in the case of the dreams of Abimelech and Laban, it thus helps to disprove the thesis of Rabbi Moshe ben Maimon that accounts of what occurred in man’s imagination are not paraphrased by the Targum.] Now do not think that Jonathan ben Uziel did this because the term “seeing” in reference to dreams is not found in Aramaic — for the verse, And I saw in my dream, (Above, 41:22.) is indeed translated [in Targum Onkelos] as “I saw,” and in the case of the dream of Nebuchadnezzar, it likewise says in Aramaic, Thou O King, sawest. (Daniel 2:31.) And so did Onkelos translate the verse, Your murmurings are not against us, but against the Eternal, (Exodus 16:8.) as “but against the word of G-d.” Onkelos thus paraphrased here even though there is no fear or apprehension of corporeality connoted by literal translation. Likewise, he translated And the people spoke against G-d, and against Moses (Numbers 21:5.) as, “and the people murmured against the word of G-d.” So also the verses, Between Me and you, (Above, 9:12.) and Between G-d and every living creature, (Ibid., Verse 16.) were translated by Onkelos as: “between My word and you,” “between the word of G-d and every living creature.” There are many similar examples [of verses which he paraphrased in spite of the fact that there would have been no apprehension of intimating corporeality had he translated literally]. And so also he translated The Eternal watch (Ibid., 31:49.) as “the word of G-d watch;” G-d is witness (Ibid., Verse 50.) as “the word of G-d is witness.” Yet there would be no apprehension of corporeality had those expressions been literally translated. Besides, what sense is conveyed here by the expression, “the word of G-d’ watch or witness”? Similarly the verse, Swear unto me here by G-d, (Ibid., 21:23.) is rendered by Onkelos as “swear unto me by the word of G-d,” although people who swear do not mention, “I swear by the word of G-d.” There are many other such cases in Onkelos, and their secret meaning is known to the learned students [of the mystic lore of the Torah]. Likewise, with respect to the term “standing” when applied to G-d, the Rabbi said (Moreh Nebuchim I, 28.) that Jonathan ben Uziel’s intent was to explain it as meaning “to endure permanently,” and therefore he translated the expression, And His feet shall stand, (Zechariah 14:4.) as “and He will appear in His might.” So also all expressions denoting contact and motion were rendered by him as “the might of G-d.” Yet Onkelos had no apprehension of the term “standing.” and he translated it literally: Behold, I will stand before thee there upon the rock. (Exodus 17:6.) And concerning that which the Rabbi has said (Moreh Nebuchim I, 27.) that all expressions denoting any mode of motion are rendered by Onkelos as the revelation of the Divine Presence, or the manifestation of a certain Glory that had been created for the occasion, now Onkelos avoids even literal translation of verses which mention “seeing” the Glory [of G-d, and would certainly oppose using it to denote expressions of motion]. Thus he translates the verse, And the glory of the Eternal appeared unto all the congregation, (Numbers 16:19.) as “and the glory of G-d was manifested,” just as he said in translation of the verse, And the Eternal came down, (Exodus 19:20.) “and the Eternal manifested Himself,” and did not translate it literally as “and the glory of the Eternal appeared.” He also likewise translates “seeing,” when referring to angels, as “and he manifested himself.” (Onkelos, ibid., 3:2.) Now if it is as the Rabbi [Moshe ben Maimon] said (Moreh Nebuchim I, 27.) that in the case of angels, or manifestation of a certain glory that had been created for the occasion, Onkelos does not hesitate to literally translate expressions denoting corporeality, it would have been proper for him not to avoid expressions of literal “seeing” of angels by man, and should there translate it as “and he appeared,” just as he has literally rendered the verse, For I have seen ‘Elokim’ face to face, (Above, Verse 32.) as “for I have seen an angel of G-d.” Heaven forbid that the Divine Presence or the Glory created for the occasion be anything except the glorious Divine Name, blessed be He, as the Rabbi has expressed himself here (Moreh Nebuchim I, 27.) and in many chapters of his book. Thus Onkelos translated the expression, If Thy face go not, (Exodus 33:15.) as “if Thy Divine Presence go not among us.” Now, other than the glorious Divine Name, blessed be He, Moses did not want a special Glory created to go with him, since the Holy One, blessed be He, had already told him, Behold Mine angel shall go before thee, (Ibid., 32:34.) and Moses was not pleased with it. He instead wanted that G-d in His own glory should go with him. Also, after G-d heard his plea and told him, I will do this thing also that thou hast spoken, (Ibid., 33:17.) Moses said, Let the Lord, I pray thee, go in the midst of us, (Ibid., 34:9.) and this Onkelos rendered as “let now G-d’s Divine Presence go among us.” (We thus see that even here, where it is clear from the context that the verse refers to G-d and not an angel, Onkelos does not hesitate to translate “going” literally.) He similarly translated the expression, Thou canst not see My face, (Ibid., 33:20.) “thou cannot see the face of My Divine Presence, for man shall not see Me.” [In translating the verse in the book of Ezekiel, Blessed be the glory of the Eternal from His place,] (Ezekiel 3:12.) Jonathan ben Uziel said, “Blessed be the glory of the Eternal from the region of His Divine abode.” Now if by this “Glory,” [which is mentioned in the book of Ezekiel] Scripture refers to the Creator in His true essence, analogous to the verse, Show me, I pray Thee, Thy glory, (Exodus 33:18.) which the Rabbi has indeed so interpreted, (Moreh Nebuchim I, 54 and 64.) then how did [Jonathan ben Uziel] in translating the verse mention “the region of His Divine abode” [when the terms “region,” “abode,” etc., indicate corporeality]? And if one would say that the verse in Ezekiel refers to a certain glory that had been created for the occasion, as is the opinion of the Rabbi with respect to the verse, And the glory of the Eternal filled the tabernacle, (Exodus 40:35. Moreh Nebuchim I, 64.) and other similar verses, then how did the angels direct their words, “Blessed, etc.,” towards it when he who blesses and prays to a glory created for an occasion is as he who worshipped idols? The teachings of our Rabbis also contain many texts which indicate that the name Shechinah (Divine Presence) is identical with G-d, blessed be He. But all these subjects, [some of which are rendered literally and some of which are paraphrased, are not influenced by a fear of using terms denoting corporeality but rather by secrets] of the Cabala (See Note 56 in Introduction to Sefer Bereshith.) known to Onkelos and Jonathan ben Uziel, and the secrets thereof are revealed to those who know the mystic lore of the Torah. Thus in the Revelation on Mount Sinai, wherever Elokim is mentioned in that section, Onkelos renders it as “the Glory” or “the Word of G-d,” but when Scripture mentions the Tetragrammaton he does not so render it. All this is done by Onkelos with extraordinary care and wisdom, and I will yet mention (See Ramban on Exodus 20:19.) this with the help of G-d, blessed be He. Now the reason that Onkelos literally translated the verse, And ‘Elokim’ spoke all these words, saying, (Ibid., 20:1.) [rather than render it, “and the Glory of G-d spoke,” as he usually does wherever Elokim is mentioned], is that it is said, Face to face the Eternal spoke (Deuteronomy 5:4.) unto your whole assembly. (Ibid., Verse 19.) The student learned [in the mystic lore of the Cabala] will understand. However, the reason why Onkelos here literally translated, I will go down with thee to Egypt, [and did not paraphrase it as “My Glory will go down with thee],” is that he wanted to allude to that which the Rabbis have said: (Mechilta Shirah 3. See also Megillah 29a.) “When they were exiled to Egypt, the Divine Presence went with them, as it is said, I will go down with thee to Egypt. When they were exiled to Elam, the Divine Presence went down with them, as it is said, And I will set My throne in Elam.” (Jeremiah 49:38.) Thus both the verse which speaks of G-d “saying” [namely, And He said, I am G-d, the G-d of thy father, etc.], (Verse 3 here.) and [the verse which speaks of G-d] “going down,” [namely, I will go down with thee], are alike [for they both refer to the Creator in His true essence], as I have explained above, and therefore he could not, under any circumstances, have translated in any other way, as I have hinted. But there in the case of Jacob’s dream, Onkelos could not have literally translated, “and behold I am with thee,” [and was forced to paraphrase it as, “and My word will be in thy help],” (Above, 28:15.) because it is written there, And, behold, the Eternal stood beside him. (28:13. Since the Tetragrammaton (“the Eternal”) represents the attribute of mercy, had Onkelos literally translated Verse 15, “and, behold, I am with thee,” it would have indicated that this attribute would follow Jacob into exile since at the outset of this matter in Verse 13, Scripture uses the Tetragrammaton. Hence Onkelos translated Verse 15 as, ‘and My word will be in thy help,’ which is a reference to the attribute of judgment. (Bei’ur Ha’lvush to Rekanati on the Torah, who quotes the words of Ramban.)) The student learned [in the mystic lore of the Cabala] will understand. And due to the fact that Onkelos found the meaning of this verse not to be in line with its plain meaning, he therefore spurned [literally translating the rest of the verse, and rendered it as referring to assistance], and thus he said, “My word will be in thy help,” instead of saying “My word will be with you,” as he said in the case of Moses. (Ibid., 3:12.) And may G-d show us wonders in His Torah.

Zevach Pesach on Pesach Haggadah, Magid, First Fruits Declaration 3:4

Also, why does the text say that he offered sacrifices to the God of his father, Isaac, and not the God of his father, Abraham? Rashi’s interpretation doesn’t solve this problem. He writes that this teaches us that a person has a greater responsibility to honor his father than his grandfather. Yet the Ramban has already written that it would have been better write, “The God of his fathers,” as we find elsewhere, “He blessed Joseph and said, God before whom my fathers’ Abraham and Isaac did walk…” (Gen 48:15) He could have mentioned his father first and then the grandfather since Abraham was his primary relation and the father of his family. It was not right to ignore him! Yet Ramban seeks to answer this question according to rabbinic tradition and not the p’shat, (P’shat refers to the literal, historical or contextual meaning of the text. D’rash refers to the rabbinical and homiletical meaning of the text. Abarbanel tends to seek out the literal meaning of the text though we might not always agree with his understanding of “literal.” The Maggid tends to read the text homiletical, more concerned with its spiritual and ethical insights. For our tradition and for us we might say that “Both these and these are the words of the living God!”) as I do. You should also note that God answered Jacob, “I am the God of your father,” not “The God of your fathers.”

Second Temple

Jacob acknowledges that God is the one who nourishes him, not just His Word, and attributes the important good things to God, while the less important things that come from escaping sins to God's minister. He contrasts being pleasing "to Him" with being pleasing "before Him," emphasizing the difference between the two. Jacob also criticizes Joseph for claiming he will nourish others, highlighting that true nourishment for the soul comes from God and various forms of knowledge, not from worldly sources.

Allegorical Interpretation of Genesis, Book III 62:1

[177] Now those of whom we have been speaking pray to be fed with the word of God. But Jacob, looking even higher than the word, says that he is fed by God Himself. He speaks on this wise: “The God to Whom my fathers Abraham and Isaac were well-pleasing, the God Who feedeth me from my youth up unto this day, the Angel who delivereth me out of all my ills, bless these boys” (Gen. 48:15 f.). How beautiful is his tone and temper! He looks on God as feeding him, not His Word; but the Angel, who is the Word, as healer of ills.

Allegorical Interpretation of Genesis, Book III 63:1

[179] In offering this prayer Jacob passed a censure on Joseph the statesman, who had ventured to say “I will nourish thee there.” His words were, “Make haste and go up to my father and say to him ‘thus saith’ ” and so on, and then “come down to me and tarry not,” finishing with “and I will nourish thee there, for there shall be famine for five years” (Gen. 45:9, 11). So Jacob at once chides and instructs the man wise in his own conceit when he says: “You must know, fine Sir, that the foods which nourish the soul are various forms of knowledge, and that these are not bestowed by the word of bodily sense but by God. He who reared me from youth and early prime to full-grown manhood (cf. Gen. 48:15) will Himself satisfy my needs.”

On Flight and Finding 13:3

[67] The Practiser testifies to what I say in the words, “God who nourishes me from youth, the Angel who delivers me out of all my evils” (Gen. 48:15 f.). He ascribes to God the more important good things, by which the soul is nourished, and the less important, which come about by escape from sins, to God’s minister. 

On the Change of Names 5:3

[41] And therefore the Practiser in his prayer will show us the same truth. “The God,” he says, “to whom my fathers were well pleasing,” and adds “before Him” (Gen. 48:15) to show us the difference in fact between being pleasing “to Him” and “before Him.” The latter embraces both kinds of well pleasing, the former is confined to one only.

On the Confusion of Tongues 36:2

[181] My thoughts are attested also by the words of him who was made perfect through practice, “the God who nourisheth me from my youth; the angel who saveth me from all evils” (Gen. 48:15, 16). For he, too, hereby confesses that the truly good gifts, which nourish virtue-loving souls, are referred to God alone as their cause, but on the other hand the province of things evil has been committed to angels (though neither have they full and absolute power of punishment), that nothing which tends to destruction should have its origin in Him whose nature is to save.

On the Unchangeableness of God 34:2

[157] Or again, what of that Israel who thought that neither heaven nor rainfall or well, or any created thing at all, was able to nourish him, but passed over all these and told his experience in the words “God who doth nourish me from my youth up”? (Gen. 48:15). Think you that all the waters which are gathered beneath the earth would seem to him worthy even of a glance?

Talmud

Rabbi Yoḥanan stated that providing food for a person is more challenging than redemption, as indicated by the verses in Genesis 48:16 and 48:15. The first verse suggests that an angel can redeem a person from all evil, while the second verse implies that only God can help someone struggling to earn a living.

Pesachim 118a:7

And Rabbi Yoḥanan said: The task of providing a person’s food is more difficult than the redemption. While, with regard to the redemption, it is written: “The angel who has redeemed me from all evil” (Genesis 48:16), indicating that a mere angel is sufficient to protect a person from all evil; whereas, with regard to sustenance, it is written: “The God who has been my shepherd all my life long to this day” (Genesis 48:15). This verse implies that only God can help one who is struggling to earn a living.

Targum

In Genesis 48:15, Onkelos and Targum Jonathan both state that Jacob blessed Joseph and acknowledged God as the one whom his fathers served and who had sustained him throughout his life.

Onkelos Genesis 48:15

He blessed Yoseif and said, Elohim before whom my fathers walked [served], Avraham, and Yitzchok, Elohim who was my shepherd [sustainer] from my inception until this day—

Targum Jonathan on Genesis 48:15

And he blessed Joseph, and said: The Lord, before whom my fathers Abraham and Izhak, did serve; the Lord who hath fed me since I have been unto this day,

הַמַּלְאָךְ֩ הַגֹּאֵ֨ל אֹתִ֜י מִכׇּל־רָ֗ע יְבָרֵךְ֮ אֶת־הַנְּעָרִים֒ וְיִקָּרֵ֤א בָהֶם֙ שְׁמִ֔י וְשֵׁ֥ם אֲבֹתַ֖י אַבְרָהָ֣ם וְיִצְחָ֑ק וְיִדְגּ֥וּ לָרֹ֖ב בְּקֶ֥רֶב הָאָֽרֶץ׃ 16 E The Messenger who has redeemed me from all harm— Bless the lads. In them may my name be recalled, And the names of my fathers Abraham and Isaac, And may they be teeming multitudes upon the earth.”
Chasidut discusses the significance of the 12 constellations and gemstones representing holy attributes and the 12 tribes, linking the month of Adar to fish symbolizing fertility and protection from the evil eye. Commentary from various sources explains Jacob's blessings for his grandsons, emphasizing divine protection and spiritual values. Halakhah details the order of readings after Hakafos in the synagogue, while Jewish Thought connects the redeemer of Jacob to the Angel of Yosef. Kabbalah delves into protection from the evil eye and the symbolism of the Shekhinah as an angel. Liturgy includes prayers referencing the angel who redeemed Jacob, and Midrash discusses prayer direction and the protection of the patriarchs. Musar highlights the importance of man as the chief creation, with angels serving the righteous, and Responsa refutes allusions to Mohammed in Scripture. In Second Temple texts, punishment is described as indirect, and Talmud explains protection from evil and the evil eye, while Tanakh promises protection from harm and Targum discusses blessings upon Jacob's descendants.

Chasidut

The author discusses the significance of the 12 constellations representing holy attributes and the gemstones on the High Priest's breastplate symbolizing the 12 tribes. The month of Adar, corresponding to the tribe of Joseph, is linked to fish symbolizing fertility and protection from the evil eye. The letters of "fish" inverted spell "good fortune." The Purim story illustrates how G'd's involvement can reverse astrological predictions, leading to repentance and redemption. Prophecy is connected to the cherubs, who have a child's face and receive inspiration from an angel. The Jewish people are compared to fish in the context of increasing in number. The Patriarchs are revealed in the world through the air of the Land of Israel and the breath of sinless schoolchildren. (Kedushat Levi, Exodus, Tetzaveh 8; Likutei Moharan, Part II 1:6:1, 4:10:5, 37:4:5)

Kedushat Levi, Exodus, Tetzaveh 8

Another approach to help us understand the line ‎ועשית בגדי ‏קודש לאהרן אחיך לכבוד ולתפארת‎: We know that of the twelve ‎months of the year 6 months belong to the season known as ‎‎“winter”, whereas the other 6 months are known as “summer.” ‎The twelve months correspond to the 12 lunar cycles each of ‎which is identified by star patterns described as ‎מזלות‎, ‎‎“constellation of stars in the sky.” Each month another one of ‎these constellations carries out its assigned tasks. The twelve ‎constellations may be summed up as 6 holy attributes, part of the ‎mystical ‎אור ישר ואור חוזר‎, “direct light emanating from the ‎source, and reflected light carrying the spiritual input by the ‎creatures who had encountered it. The six holy attributes are: 1) ‎man’s love for his Creator, and his desire to serve Him out of love ‎so as to provide Him with pleasure from His creatures. 2) The awe ‎in which man holds G’d; his dread of transgressing rules that ‎outlaw certain activities and defy His wishes. 3) the glory of G’d ‎that man must experience when he sees how G’d “boasts” of ‎man’s good deeds, compare Isaiah 49,3: ‎עבדי אתה ישראל אשר בך ‏אתפאר‎, “You are My servant Israel in whom I glory.” 4+5) the ‎faith Israel displays. These are two virtues, even though they ‎have a common heading. [The author had on a previous ‎occasion distinguished between faith which is totally oblivious of ‎any advantage one might personally gain from it, and faith which ‎is tied to certainty that G’d will reward one tangibly. Ed.] ‎‎6) The attribute of negating self interest by linking oneself ‎unreservedly to G’d and being completely content with whatever ‎it is that He has in mind for him.‎ The 12 constellations are represented in the gemstones of the ‎breastplate of the High Priest where they symbolize the 12 tribes ‎of the Jewish people, the holy nation.‎ The month of Adar corresponds to the tribe of Joseph ‎from whom 2 of the twelve tribes emerged. This is why when ‎there is a need to insert an extra month in the calendar to ‎compensate for the 11 days plus, that the lunar “year” is shorter ‎than the solar year, this month appears in our calendar as both ‎Adar I and Adar II. The appropriate zodiac sign for this month is ‎therefore that of ‎דגים‎, fish, which are a symbol of fertility as we ‎know from Genesis 48,16 where Yaakov blessed Joseph by ‎predicting that his sons’ offspring would be as numerous as that ‎of fish. Another example of Joseph’s numerous offspring is ‎alluded to in the words ‎בן פרת יוסף‎ “Joseph is a fruitful son.” ‎Genesis 49,22. Just as fish are safe from the evil eye, seeing they ‎are not visible on the earth’s surface, swimming beneath the ‎surface of the oceans, so the Talmud in B’rachot 20 ‎understands the words ‎עלי עין‎, in the same verse as the protection ‎afforded Joseph’s offspring from the potential damage from the ‎evil eye of people envious of them.‎ When the letters of the word ‎דג‎, “fish” are inverted, the result ‎is ‎גד‎, a word related to ‎מזל‎ in the sense of good fortune. (compare ‎Talmud Shabbat 67) There the sages accuse people who wish ‎themselves “that their mazzal, ‎גד‎ (protective star), not be ‎tired either by day of by night,” as uttering idolatrous phrases. In ‎the case of Joseph, whose two sons were called ‎מנשה‎ and ‎אפרים‎ ‎respectively, the former is an allusion to historically negative ‎phenomena, whereas the word ‎אפרים‎ is symbolic of historically ‎favourable occurrences. Joseph already presaged this when ‎naming his sons (Genesis 41,51-52) when he saw in the birth of ‎his first son a reminder of his years of suffering, whereas he ‎predicted a better future as being associated with the birth of his ‎second son. The month of Adar similarly symbolizes hard times ‎for the Jewish people during the first half, until after the 14th ‎when the nation during the reign of Ahasverus had been saved ‎from Haman’s wicked plots. According to the Talmud Shabbat 104, where ‎positioning of the letters and its symbolic significance is ‎discussed, the symbolism of the letters of the Jewish calendar ‎telling us something through the sequence in which they appear, ‎our sages see in the sequence ‎גד‎ an abbreviation of the words ‎גומל ‏דלים‎, “G’d at work in reversing the fate of the poor, (Jews in ‎exile)” The letter ‎ד‎ is understood to refer to the initial ‎subjugation of the Jewish people, whereas the letter ‎ג‎ is ‎understood as the subsequent turn for the better in the fortunes ‎of this people. This is used as a reversal of the normal ‎interpretation of such pairings of letters when the letter that is ‎later in the alphabet appearing first, is considered as a bad omen. ‎It was reserved for G’d to demonstrate that when He, as opposed ‎to astrological factors, i.e. mazzal, is involved, He can ‎reverse the predictions of the astrologers based on idolatry. ‎Besides, we must never forget that even when G’d subjects us to ‎harsh measures, the ultimate objective is to bring about our ‎repentance and subsequent redemption. The Purim story is the ‎best example of this, although it was unique in that not a hair of ‎a single Jew was touched on that occasion, the disaster having ‎been warded off by the people’s repentance in time.‎

Kedushat Levi, Genesis, Vayechi 29

‎The author now reverts back to Yaakov’s blessing of ‎Yehudah in Genesis 49,10 where Yaakov said: ‎לא יסור שבט מיהודה ‏ומחוקק מבין רגליו‎, commonly translated as: “the scepter shall not ‎depart from Yehudah, nor the ruler’s staff from between his ‎feet.” According to our author, if I understood him correctly, a ‎King’s primary concern is the political freedom of the people ‎under his rule and to ensure that they have adequate food ‎supplies. Midrash Tehillim 80,2 alludes to this when it states ‎that the provision of an adequate livelihood is more important ‎than the provision of political freedom, ‎גאולה‎, as the former is ‎provided by G’d personally, whereas the latter has been entrusted ‎to one of His angels. The author of the Midrash bases ‎himself on Genesis 48,16 where Yaakov commands the “angel” ‎who ensures political freedom, i.e. ‎המלאך הגואל‎, whereas ‎concerning the provision of adequate food supplies, i.e. ‎livelihood, this is something that G’d personally is involved in, ‎based on David in psalms 145,16 speaking of G’d opening His ‎hand to all living creatures (to supply their needs). In Exodus ‎‎23,20 the Torah also writes of the angel that G’d will send ahead ‎of the Jewish people,‎הנה אנכי שולח מלאך לפניך לשמרך בדרך וגו' ‏‎, ‎whereas when it came to supplying the manna, the Israelites’ ‎food, no mention is made of an angel being involved. This is also ‎how we must understand Song of Songs 8,10, “then I was in his ‎eyes as someone who has found an abundance of peace.”‎אז הייתי ‏בעיניו כמוצאת שלום רב‎. According to the Talmud Pessachim, ‎‎87 the composer, Solomon, compares the “bride,” simile for the ‎people of Israel, as feeling secure in the house of her husband, i.e. ‎G’d. In this verse Solomon also distinguishes between the “bride,” ‎and her “breasts” as two different parts of herself, an allusion to ‎the Jewish people either serving the Lord as “recipients,” or as ‎having attained a level where they are entitled to also feel as ‎‎“donors” vis a vis G’d as we have explained . The bride’s father in ‎law’s house is a simile for the ‎עלמא דנוקבא‎, whereas when ‎mention is made by the composer of ‎בית אביה‎, “her father’s ‎house,” this is an allusion to the ‎עלמא דדכורא‎, “the predominantly ‎masculine domain in the celestial spheres.” When the “human ‎donor” has succeeded to provide his Heavenly Father with joy ‎through the manner in which he serves Him, then, in the words ‎of Rav Chisda, his daughters would provide enduring joy to their ‎husbands.‎ Having appreciated this concept, we can also understand the ‎verse in which ‎גאולה‎, “political freedom”, as we termed it earlier, ‎when discussing the comparison made between the relative worth ‎of political freedom and an adequate livelihood in the two verses ‎quoted in Midrash Tehillim, 80,2. This Midrash is based ‎on Bereshit Rabbah 20,9 where two verses are cited, i.e. ‎suggesting that ‎גאולה‎ “redemption” has to occur on two levels. ‎Man has to be redeemed from the repercussions of Adam’s ‎original sin, and we have to be redeemed collectively from the ‎exile in which we have waited for the redeemer for 2000 years.‎ In the book ‎ראשית חכמה‎, by the famous Rabbi Eliyahu ‎Vidash, the point is made that due to man’s original sin he had ‎acquired (sustained) a blemish on his soul as an integral part of ‎his being. Just as physical man consists of 248 limbs and 365 ‎tendons, muscular tissue, a total of 613 parts corresponding to ‎the 613 commandments in the written Torah, so there is a ‎parallel division between 248 plus 365 parts in the spiritual part ‎of man, his soul. The “damage” inflicted on our souls is known as ‎חלל‎. In other words, any sin committed by one of these 613 parts ‎of his body results in commensurate damage, or ‎חלל‎ in his soul. In ‎order to cleanse the soul of these “holes,” it has to spend a period ‎of time in gehinom, purgatory, until this damage has been ‎repaired. This is man’s fate if he has not repented for his sins ‎prior to his death, of course.‎ When Moses, in Deut. 32,18 says ‎צור ילדך תשי ותשכח ‏אלמחוללך‎, where the name for G’d as both ‎צור‎ and ‎א-ל‎ is repeated, ‎this is also an allusion to the two types of ‎גאולה‎, redemption, we ‎need in order to recapture the pure state in which original man ‎had been created. When describing the impending redemption ‎after the people have done teshuvah Moses says:, ‎ושב ה' ‏אלוקיך את שבותך ורחמך ושב וקבצך מכל העמים אשר הפיצך ה' אלוקיך שמה‎, ‎‎“and the Lord your G’d will return with your captives and have ‎mercy upon you; and He will return and gather you in from ‎among all the nations that he had scattered you to.” (30,3) The ‎word: ‎ושב‎, appears to have been repeated twice for no good ‎reason. Actually, this verse alludes to two separate “returns” from ‎‎“exile,” the physical as well as spiritual exile suffered by the souls. ‎We find that just as when it came to ‎פרנסה‎, two verses describe ‎that G’d looks after this directly, i.e. for the nourishment of the ‎body as well as that for the soul, so when it comes to ‎‎“redemption”, a prerequisite for our being able to serve the Lord ‎with maximum devotion, both the body and the damaged soul ‎will be redeemed separately. Alternately, the two verses allude to ‎the concept that G’d is both dispenser of largesse and recipient of ‎the joy and selflessness that some of His creatures display by ‎serve Him.”

Likutei Moharan 37:4:5

This is the explanation of “Then I will remember My covenant with Yaakov, and [also My covenant with Yitzchak, and also My covenant with Avraham I will remember; and I will remember the land]” (Leviticus 26:42). The explanation is: When will the Patriarchs be revealed in the world? When “I will remember the land”—by means of the air of the Land of Israel and by means of breath that is free of sin, which corresponds to the breath from the mouths of schoolchildren. This is because the schoolchildren were blessed, as is written (Genesis 48:16), “May he bless the lads, and let them carry my name, along with the names of my fathers.” By means of the schoolchildren, the Patriarchs are revealed to protect [the world]. Through the charity of the Land of Israel they are encompassed in the air of the Land of Israel, holy air, which is an aspect of breath that is free of sin.

Likutei Moharan 4:10:5

we saw this kavra — The Jewish people are called “fish,” as in (Genesis 48:16), “May they increase in the land like fish.”

Likutei Moharan, Part II 1:6:1

6. And by building Yerushalayim—i.e., the rectification of perfect fear in the heart—an angel is created that instills the vessels of prophecy with prophetic inspiration. Prophecy stems from the concept of the cherubs, as in “he heard the Voice… from between the two cherubs” (Numbers 7:89). Cherubs have a child’s face (Zohar I, 18b). They receive inspiration from the angel, as in (Genesis 48:16), “May the angel who redeems me from all evil bless the children”—i.e., “a child’s face,” the cherubs.

Commentary

Ramban explains that Jacob's blessing for his grandsons Ephraim and Menasheh was that their race and name would exist forever with the names of Abraham, Isaac, and Jacob upon them. Ibn Ezra suggests that the angel mentioned in the blessing refers to previous guardian angels of Jacob, and the blessing is for continued divine protection. Rashbam interprets the blessing as a wish for the seed of Ephraim and Menasheh to thrive. Kli Yakar emphasizes that Jacob's blessing was for his grandsons to reflect the spiritual values of the patriarchs. Sforno adds that Jacob's blessing for Ephraim and Menasheh was for them to be blessed by God's word and to reflect the spiritual level of the patriarchs. HaKtav VeHaKabalah suggests that Jacob's blessing was for his grandsons to be known as Hebrews despite their birth in Egypt. Rav Hirsch explains that the blessings were for divine sustenance and protection, with the wish that the grandsons continue to walk in God's ways.

Chizkuni, Genesis 48:16:1

המלאך הגואל אותי, “the angel who redeems me;” in verse 15 Yaakov had commenced the blessing by referring to G-d by His name of “האלוהים,” whereas in this verse he has switched to an angel as the source of the blessing. How are we to account for this?The two verses have to be understood as follows: “The G-d before Whom I and my forefathers have walked by means of His angel who protected me against all harm; may He arrange for that same angel also to protect the lads who are your sons.”

Da'at Zekenim on Genesis 48:16:1

ויקרא בהם שמי ושם אבותי, “and let my name be known through them together with the name of my fathers;” He prayed that just as the 12 tribes who were physical sons of Yaakov were described as his sons, so these two grandsons should also be described as his sons.

HaKtav VeHaKabalah, Genesis 48:16:1

Let my name be called. They too would be called “Hebrews” (ivrim) — indicating their origin “across the [Euphrates] river” (eiver hanahar) — despite having been born in Egypt. Alternatively, their lineage would be traced to the Patriarchs despite their mother’s descent from Shechem; see 41:45 in the name of Tosafos.

Ibn Ezra on Genesis 48:16:1

[THE ANGEL WHO HATH REDEEMED ME.] The meaning of this will be found in the Torah portion Ve-eleh shemot (Ex. 23:20).

Ibn Ezra on Genesis 48:16:2

AND LET MY NAME BE NAMED IN THEM. All of Israel will be called Ephraim (The Bible refers to Israel as Ephraim in Hos. 7:1; 10:6; 11:3; 12:1; and Jer. 31-20. According to I.E. and let my name be named in them means that all of Israel will be called Ephraim. Nachmanides objects. He argues that if this were the interpretation they would also be called by the name of Manasseh since the text reads, in them.) and Joseph. (The Bible refers to Israel as Joseph in Ps. 80:2; 81:6; and Zech. 10:6.) Scripture also states, A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, Because they are not (Jer. 31:15), (The children of the other matriarchs also went into exile. However, the Bible mentions only Rachel weeping for her children. We thus see that all of Israel is called after Rachel’s children.) because Jacob considered Rachel to be his true mate. (The Hebrew reads, ikkar machasahvto, the main one of his thoughts. Rachel was the one Jacob originally wanted to marry and the one whom he loved. It was only due to circumstances that he married Leah, Bilhah and Zilpah.) Hence Scripture says, The sons of Rachel Jacob’s wife (Gen. 46:19). (Jacob’s wife is an appellation not used with reference to any of Jacob’s other wives.) Similarly, as soon as Rachel bore a son, Jacob said to Laban, Send me away, that I may go unto mine own place, and to my country (Gen. 30:25). He also gave the birthright to Joseph because he was the first born of his true mate. When Reuben showed himself unfit for the birthright he transferred it to Joseph who was Rachel’s first born, rather than to Dan or Gad because they were sons of the handmaidens. (Dan was Bilhah’s first born (Gen. 30:6). Gad was Zilpah’s first born (Gen. 30:11). Jacob thus gave the birthright to Joseph even though Dan and Gad were older than Joseph and were first born. He did this because Joseph was the first born of Rachel and they of handmaidens.) [17. HIS RIGHT HAND.] The right hand is more honored and is stronger than the left. (According to Weiser.)

Kli Yakar on Genesis 48:16:1

In them may my name be recalled and the names of my fathers. That you recall for them all of what was taught concerning my name and the name of my ancestors. Because the name Israel is so named because "I have striven with beings divine and human (Genesis 32:29)." Thus he will be a righteous man, ruling through fear of God. And Jacob is so named because most of the goodness of the righteous is hidden, because their beginning is always with sorrow and their end is very exalted. And Abraham, is so named "Father of a multitude of nations (Genesis 17:4), thus they will be the head of all the nations. And Isaac is translated "And I rejoiced", thus there will always be joy in their dwellings.

Or HaChaim on Genesis 48:16:1

המלאך הגואל אותי, "The angel who redeems me, etc." Jacob referred to any word of G'd which He issues to or on behalf of those those who love Him as מלאך. This is analogous to Psalms 29,7: "The voice of G'd kindles flames of fire." Jacob expressed the hope that G'd's word would always come to the assistance of Joseph's sons and bless them.

Or HaChaim on Genesis 48:16:2

ויקרא בהם שמי, "and may my name be called upon them, etc." Jacob wished that Joseph's sons should reflect the spiritual level of the patriarchs. While it is quite impossible for any Jew to completely sever the connection with all three of the patriarchs, Jacob blessed Ephrayim and Menashe in that they would never fail to reflect the spiritual values of even one of the patriarchs.

Or HaChaim on Genesis 48:16:3

Jacob may also have expressed the hope that the reputations of the patriarchs would be enhanced by the conduct of Joseph's sons in the future. We find such an idea in Proverbs 23,24: "the father of the righteous will rejoice greatly;" we also have a similar statement in Proverbs 17,6: "Grandchildren are the crown of their elders." All of this is predicated on the grandchildren following in the footsteps of their illustrious forebears.

Or HaChaim on Genesis 48:16:4

Jacob also hinted that mentioning the names of Ephrayim and Menashe would have as positive an effect in the ears of G'd as has mentioning the names of the patriarchs themselves. This sentiment is expressed in Jeremiah 31,19 when the prophet exclaims that every time G'd merely hears the name of Ephrayim mentioned He recalls him with feelings of mercy and has pity on his plight.

Or HaChaim on Genesis 48:16:5

וידגו לרוב בקרב הארץ, "and they will multiply on earth just like fish." Jacob's considerations may have been similar to the blessings G'd bestowed on the fish in Genesis 1,22.1 explained there that a special blessing for the fish was called for due to their habitat being less suited for successful and enduring procreation than the conditions prevailing on dry land. G'd therefore increased the fish's natural reproductive powers to counter the negative conditions prevailing in their habitat. Jacob too accorded Joseph's sons greater powers of reproduction when he blessed them by comparing their fruitfulness to that of fish. Inasmuch as Ephrayim and Menashe did not reside in regions which are hostile to human reproduction, Jacob's blessing was even stronger than G'd's blessing for the fish.

Or HaChaim on Genesis 48:16:6

Jacob deliberately chose to say בקרב, "in the midst of the earth," instead of merely saying "on earth." This was a hint that at some time in the future Joseph's descendants would "hide" within the earth as we know from Sotah 36 where Joshua is reported as having advised the members of that tribe to hide in the forests (to prevent attracting envy and jealousy due to their being numerous). This need arose only because Jacob's blessing had been fulfilled and they had multiplied at a faster rate than the other tribes. Berachot 55 sees in Jacob's phraseology a hint that the descendants of Joseph would be immune to the evil eye just as the fish are immune to the evil eye. The fish enjoy that status only thanks to their remaining under the surface of the water and therefore not visible. Jacob blessed the sons of Joseph that they would enjoy this immunity even while visible on earth, i.e. בקרב הארץ.

Radak on Genesis 48:16:1

ויקרא בהם שמי ושם אבותי, he meant that Joseph would be called Israel on occasion, as for instance in Psalms 80,2 רועה ישראל האזינה נהג כצאן יוסף, “Give ear O shepherd of Israel who leads Joseph like a flock.” Also in Amos 6,6 we read ולא נחלו על שבר יוסף, “but they are not concerned about the ruin of Joseph;” (Joseph being a euphemism for Israel, of course) The author quotes several more verses proving the same point, i.e. that Joseph is being equated with his father Israel, i.e. is the spiritual continuation of his father Yisrael, the founder of the 12 tribes. Psalms 80,3 uses the same simile for Joseph’s sons Ephrayim and Menashe when writing לפני אפרים ובנימין ומנשה עוררה את גבורתך ולכה לישועתך לנו, “at the head of Ephrayim, Benjamin, and Menashe! Rouse Your might and come to our help!”

Radak on Genesis 48:16:2

וידגו לרב, may the multiply like fish.

Ramban on Genesis 48:16:1

AND LET MY NAME BE CALLED ON THEM. Rabbi Abraham ibn Ezra said that it means that all Israel be called by the name Ephraim, (As in the verse: Is Ephraim a darling son unto me? (Jeremiah 31:19), the reference there being to all Israel.) just as they are called “the children of Abraham, Isaac, and Jacob.” This is not correct for Scripture uses the word bahem (on them), [thus referring to both Ephraim and Menasheh], and they were not called by the name of Menasheh. But perhaps this is because they were called the house of Joseph. (Zechariah 10:6. And I will help the house of Joseph.) The correct interpretation though is that their race and their name will exist forever, and the name of Abraham, Isaac and Jacob will forever be upon them.

Rashbam on Genesis 48:16:1

ויקרא בהם שמי, may their seed and the seed of their see live.

Rashbam on Genesis 48:16:2

וידגו, the root is of the same category as the ones which lose the last root letter in the future tense, such as בכה, “to cry,” ויבכו, “they will cry,” or שבה, “to capture,” וישבו, “they will capture.”

Rashi on Genesis 48:16:1

המלאך הגאל אתי THE ANGEL REDEEMING ME — The angel who was usually sent to me in my trouble, as it is said, (Genesis 31:11) “And the angel of God said unto me in the dream: Jacob etc. … (Genesis 31:13), I am the God of Beth-el.”

Rashi on Genesis 48:16:2

יברך את הנערים SHALL BLESS THE LADS — viz, Manasseh and Ephraim.

Rashi on Genesis 48:16:3

וידגו AND LET THEM INCREASE — like fishes (דגים) which are fruitful and which multiply and which the evil eye cannot effect (Berakhot 20a).

Rav Hirsch on Torah, Genesis 48:16:1

Es ist sehr schwer, in diesem Zusammenhange von einem Engel auszusprechen, daß er segnen solle, zumal da unmittelbar zuvor Gott genannt ist, in dessen Händen ja allein der Segen liegt. In ב"ר Kap. 97 spricht sich ר׳ אליעזר nach der Lesart des Jalkut also aus: הקיש גאולה לפרנסה ופרנסה לגאולה מה גאולה פלאים אף פרנסה פלאים מה פרנסה בכל יום אף גאולה בכל יום, ,"es sind hier die Ernährung (הרועה) und die Erlösung einander wechselseitig gleichgestellt; wie die Erlösung, so geschieht auch die Ernährung durch Wunder, und wie die Ernährung, ist auch die Erlösung täglich". Somit haben wir hier nicht an die Erlösung aus einer besonderen Gefahr, sondern an jene Erlösung zu denken, deren wir Tag für Tag wie der Ernährung bedürfen. Beide, Parnaßa und Geula, sind keine Ergebnisse der einmal von Gott allgemein gesetzten Weltordnung, sondern Wirkungen der besonderen göttlichen Fürsorge. Daß der Rechtschaffene, Gewissenhafte nur auf redlichem, sittlichem Wege sein Brot Suchende auf diesem Wege sein Brot finde, ist פלאים, ist ein jedesmaliges Geschenk der göttlichen Waltungswunder, wie es heißt: טרף נתן ליראיו יזכור לעולם בריתו, "was andere der Gewalt verdanken, gibt Er seinen Verehrern, Er ist unaufhörlich seines Bundes eingedenk". Und daß der also nur sittlich dahin wandelnde Mensch in einer mit physischen und sozialen Übeln drohenden Welt unangefochten aufrecht bleibt, dazu bedarf er der steten göttlichen Erlösung, der steten גאולה.

Rav Hirsch on Torah, Genesis 48:16:2

גאל, verwandt mit Kohle: ein brennbarer Stoff, der bereits im Feuer gelegen, ihm aber entzogen wurde, ehe das Feuer ihn vollständig bewältigte. (So auch געל: etwas vor der Zeit hinauswerfen aus der Hülle, in welcher es sich befindet; allein während גאל zur Rettung, bedeutet געל in entgegengesetztem Sinne: etwas aus seiner bis dahin schützenden und nährenden Hülle hinauswerfen). גאולה ist aber die vollkommene Rettung, die nicht wie גחל noch die Spuren des Brandes an sich tragen, sondern gänzlich frei und unversehrt lässt, wie Abraham aus dem Feuer Chaldäas, wie Daniels Genossen aus der Glut des Ofens. Hätten wir Augen zu sehen, bemerkt ein Wort der Weisen, wir würden es gewahren, wie wir überall und immer von מזיקים, von schädlich auf uns einwirkenden Elementen in der physischen Welt umgeben sind, und wie im physischen, so wahrlich auch im sozialen Leben. Wehe uns, wenn wir dafür nicht blind wären. Wohl uns, daß wir die Gefahren des Todes nicht sehen, denen wir jeden Augenblick in der physischen Welt entgehen, noch das von Neid und Bosheit uns zugedachte Verderben und Unheil gewahren, das im sozialen Leben täglich und stündlich uns unbewusst an uns vorüberziehen mag. Das ist das רע, aus welchem הב"ה uns jeden Augenblick rettet, und zwar also rettet, daß wir uns der Gefahr nicht einmal bewusst werden. Nun bemerkt ר׳ שמואל בר נחמן daselbst: פרנסה גדולה מן הגאולה שהגאולה ע"י מלאך פרנסה ע"י הב"ה „größer ist noch die Ernährung als die Erlösung, diese geschieht durch einen Engel (המלאך הגואל) jene durch הב"ה selbst“. Verstehen wir diesen Satz recht, so liegt ihm die Wahrheit zu Grunde, daß die stete Geula von Untergang drohenden Übeln ja der Parnaßa vorangehen muss, die bloße Existenz des Menschen überhaupt bedingt, somit ein Moment ist, das von vornherein mit dem Dasein eines Menschen- oder Volks-Individunms gegeben sein muss, gleichsam der Raum ist, der ihm innerhalb des Weltgetriebes durch die göttliche Fügung geschaffen ist. Es ist dies das "Geschick" des Menschen, bei welchem der Jude aber stets an den "Schickenden" denkt, das ihm stets "מלאך", "Bote" der göttlichen Fürsehung bleibt. Es ist die göttliche Bestimmung, die bei dem Eintritt eines Menschenkindes oder eines Volkes ins physische, soziale oder historische Dasein "es soll leben!" spricht, und seinen מלאכים, seinen "Geschickten", für es befiehlt, "es zu hüten auf allen seinen Wegen, es auf Händen zu tragen, daß es an keinem Stein den Fuß verletze, daß es über Schakal und Otter dahinwandle, Leu und Schlangen zertrete" (Psalm 91). Vielleicht ist das Wort מלאך ja von מלך gebildet, eine bewältigend wirkende Macht, die aber nicht aus eigener MachtVollkommenheit wirkt, sondern ׳א, das Zeichen einer andern sie leitenden und sendenden Persönlichkeit unsichtbar in sich trägt: buchstäblich שמי בקרבו, wie es vom מלאך heißt). Jakob wünscht also, daß Gott seine Enkel durch denselben מלאך, durch welchen Er ihn von allem Übel erlöst, gesegnet werden lassen möge, d. h. daß seine Enkel daßelbe "Geschick" weiter tragen mögen, innerhalb dessen und durch welches Gott ihn Existenz und Gedeihen hat finden lassen, daß sie ebensowenig wie Jakob, etwa Esau gleich, auf eigener Faust und eigenem Schwerte leben, sondern, Jakob gleich, nur in Gott ihren Schutz und Beistand suchen und finden mögen; nur so ויקרא וגו׳ werden er und seine Väter in ihnen fortleben. וידגו לרב בקרב הארץ.

Rav Hirsch on Torah, Genesis 48:16:3

וידגו: Nie wieder kommt das Wort דגה vor, nur als Wurzel von דג, Fisch, ist es bekannt und bezeichnet eben als solches in ganzer Tiefe die Innigkeit des Jakobsegens und die Bedeutung dessen, was das Teilen des Jakobsgeschickes und das Forttragen des Jakobnamens enthält, was es heißt: vor demselben Gott wie die Väter wandeln, sich von demselben Gott führen und durch dieselbe Gottessendung retten lassen! — In gesondertem Elemente, still, in vom Menschenauge unerreichter Tiefe lebt die Fischwelt ihr Leben. Gedankenlos geht der Mensch am Ufer hin und ahnet nicht, welch fröhliches, frisches, glückliches, ungetrübtes Leben sich da unten in reicher Fülle von Geschlecht zu Geschlecht entfaltet. So בקרב הארץ, so in Mitte der Erde soll das Jakobsgeschlecht in seinem gesonderten Elemente, wohin die umgebende Welt ihm nicht zu folgen, dessen Bedeutung sie nicht zu ahnen vermag, ihr stilles, glücklich eigenes Leben vollbringen, "fischgleich", "gleichsam im Wasser in Mitten der Menschheit auf Erden" ,בגו בני אנשא על ארעא כנוני ימא יסגון (ת"א).

Sforno on Genesis 48:16:1

המלאך הגואל אותי מכל רע יברך, the letter ה introducing the word המלאך is not a definitive article, identifying a specific angel [seeing that we had not previously heard about him; Ed] but acts as an appeal, instruction to such angel(s) who in the past on different occasions had been Yaakov’s guardian angels(s). Yaakov appeals to his own guardian angels to bless the children if their own merit does not suffice for the guardian angels assigned to them to do the job.

Sforno on Genesis 48:16:2

ויקרא בהם שמי ושם אבותי אברהם ויצחק. Although we know that Avraham and Yitzchok were both Yaakov’s fathers, he meant to make plain that he did not appeal to the god of Terach or Nachor who were similarly his “fathers” in the sense of being his ancestors. It is an axiom throughout Scripture that the righteous are never linked to those of their ancestors who were wicked, i.e. idolaters. The same is true in reverse as our sages say in Sanhedrin 52, (but not found there) קרינן לרשיעא אפילו בר צדיקא רשיעא בר רשיעא, “a wicked person, even if he is the son of a righteous person is still called a wicked person son of a wicked person.” This principle is invoked in order to save the righteous father the embarrassment of being associated with his son who has turned from the path of righteousness. When the ancestry of such a wicked person requires to be mentioned, one prefers to link him to another wicked person in his lineage. This is why Yaakov prayed for the lads that they should remain G’d fearing and prepared to serve Him. If they were to do this they would qualify to be described as offspring of Avraham and Yitzchok. This principle is known as יחד לבבי ליראה את ה', “let my heart be undivided in reverence for Your name.” (Psalms 86,11)

Siftei Chakhamim, Genesis 48:16:1

The angel who was usually sent to me in my time of affliction... [Rashi knows this] because an angel is unable to redeem anyone without Hashem’s permission.

Siftei Chakhamim, Genesis 48:16:2

Menasheh and Ephraim. If Rashi did not specifically explain this, we would think that it cannot mean Ephraim and Menasheh. Since it is specifically written in v. 20 that Yaakov blessed them, why then would he bless them again? Thus we would have thought that “the lads” were Yoseif’s young sons. Therefore Rashi explains that it refers to Menasheh and Ephraim. [Rashi knows this] because Yoseif did not have other sons. And why did he bless them twice? The answer is: Here it is written, “He blessed Yoseif,” and he included them in Yoseif’s blessing but did not bless them on their own. In v. 20 he gave them their own blessing. But to me it seems [that Rashi knew it means Menasheh and Ephraim] because it is written “the lads,” meaning those mentioned above, and only Menasheh and Ephraim were mentioned. Furthermore, Yoseif is not known to have had any other sons. The proof is that on v. 6, Rashi explained אשר הולדת to mean, “If you will have any more sons.” (Kitzur Mizrachi)

Steinsaltz on Genesis 48:16

May the angel, a messenger of God, who delivers me from all evil and who has protected me until now, bless the lads, as the representative of God, its sender. And the first blessing is: Let my name and the name of my fathers, Abraham and Isaac, be called upon them, these two children, as well. Having previously adopted them as his own sons, Jacob adds that they shall continue his and his forebears’ legacy. Just as God guided Jacob and his fathers throughout their lives, so too He will lead his grandchildren. The second blessing is: May they proliferate like fish in the midst of the earth . 8

Tur HaArokh, Genesis 48:16:1

המלאך הגואל אותי, “the angel that has redeemed me, etc. Some commentators understand this as a reference to G’d Who had shepherded Yaakov by means of an angel, seeing that no angel has independent powers such as attributed to him by Yaakov here. There is little doubt that the words המלאך and האלוקים which are used interchangeably (here 15 and 16) refer to the same Divine manifestation, but when viewed by the immediate recipient of the miraculous providence of G’d, appear as a more immediate Divine providence than when viewed by bystanders, who did not experience this on their own bodies. [my wording, but I trust the author’s meaning. Ed.]

Tur HaArokh, Genesis 48:16:2

ויקרא בהם שמי ושם אבותי, “and may my name and the name of my forefathers be declared upon them.” Ibn Ezra explains that Yaakov wishes that the Jewish people be known as “the children of Ephrayim,” just as they are known as “the children of Avraham Yitzchok and Yisrael.” Nachmanides disagrees, seeing that the verse addresses itself to both Ephrayim and Menashe, even though Ephrayim may have been mentioned ahead of his senior brother. History shows that although traditionally, the Jewish people have been referred to as “Ephrayim,” by some prophets, Menashe has never been used as an alternative for “the seed of Avraham, Yitzchok, and Yisrael.” Perhaps what Yaakov meant was that the Jewish people appear collectively as “the house of Joseph” in a number of prophecies by our prophets. The plain meaning of the blessing appears to be that just as the descendants of Avraham, Yitzchok, and Yisrael are blessed and assured of eternal continuity, so Yaakov wishes that the same may apply to the seed of both Ephrayim and Menashe, individually, as tribes.

Tze'enah Ure'enah, Vayechi 31

“May they be teeming multitudes upon the earth” [48:16]. Jacob blessed the children of Joseph that they should be so numerous as the fish in the water, and no evil eye should have dominion over them. That is to say, that nobody should be able to give them the evil eye, like the fish in the water that cannot be given an evil eye. (Rashi, Genesis, 48:16.)

Halakhah

After the Hakafos, three Sifrei Torah are left out, with many people called up to read Vezos haberachah up to Me'onah, including all young boys with a bar mitzvah saying the berachah. The verse Hamalach hagoel is recited over them, followed by the Chasan Torah reading from Me'onah to the end, the Chasan Bereishis reading from the second Seifer Torah, and Maftir from the third Seifer Torah. An eminent person is often called up as Chasan Torah, even if they were already called up for Vezos haberachah. If there are only two Sifrei Torah, Vezos haberachah should be read in one and Bereishis in the other, with the first seifer used again for Maftir.

Kitzur Shulchan Arukh 138:9

In the daytime, after the Hakafos, three Sifrei Torah are left out, and many people are called up to one Seifer Torah, to read the portion Vezos haberachah up to Me'onah (Deut. 33:27) repeating it many times. At the end, all the young boys are called up. It is proper that a boy who is bar mitzvah should say the berachah and that the others should listen. (They will be exempt with his berachah.) The verse Hamalach hagoel is read for them (According to Levush this verse is recited over them as an oral blessing, but it is not read. (Ibid 669:14)) [The angel who delivered me] etc. (Genesis 48:16). After that, the Chasan Torah is called up and he reads from Me'onah to the end [of the Torah]. In the second Seifer Torah, the Chasan Bereishis reads. Then half-kaddish is said. In the third Seifer Torah, Maftir is read. (see chapter 79:1 above) It is the custom in many communities to be mindful to call up an eminent person for Chasan Torah. Even a person who was called up already for the reading of Vezos haberachah, may still be called up as Chasan Torah or as Chasan Bereishis. Where there are only two Sifrei Torah, Vezos haberachah should be read in one, and Bereishis in the other one, and the first seifer is taken again for Maftir.

Jewish Thought

In Kol HaTor 2:33, it is explained that the angel who redeems Jacob is the Angel of Yosef, indicating that Yosef's birth allowed Jacob to overpower Esau. This concept is tied to the idea that the redeemer is in Yesod.

Kol HaTor 2:33

(Gen. 48:16) “the angel who redeems me” -- “The angel who redeems” is the Angel of Yosef. This means that as soon as Yosef was born, Jacob was able to overpower Esau. As known, the redeemer is in Yesod.

Kabbalah

The text discusses the protection from the evil eye due to being the son of a great fish, the concept of the Shekhinah as an angel, the governance of the land of Yisrael by the Holy One, the concept of the Redeeming Angel as an agent of HaShem's qualities, and the symbolism of being the son of a fish who emerges on dry land.

Sha'arei Orah, Second Gate, Ninth Sefirah 70

Now that you know this, know that He is sometimes called the Redeemer-גואל for the following reason. Know that when His quality as the Living God-El Chai-א"ל חי bonds with His quality of Lordship-Adona”y-אדנ"י, this being the matter of Redemption-Geulah-גאולה and Prayer-Tefillah-תפילה, His quality of Lordship-Adona”y-אדנ"י becomes filled with the influence of Redemption-Geulah-גאולה and then His quality of Lordship-Adona”y-אדנ"י brings about Redemption-Geulah-גאולה as the agent of the Living God-El Chai-א"ל חי and rescues the Righteous, redeeming them all from being smitten by any sickness and any kind of destruction and retribution. At such times it is called, The Redeeming Angel-HaMalach HaGoel-המלאך הגואל. Since HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is called the Indwelling Presence of HaShem-יהו"ה – the Shechinah – it would travel with Yaakov as the agent of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, as he said, (Genesis 28:20-21) “If God will be with me and will guard me on this way upon which I go, giving me bread to eat and clothing to wear and returning me in peace to my father’s house, then HaShem-יהו"ה will be my God.” Since this quality went with Yaakov to redeem him from every kind of destruction, Yaakov called it, (Genesis 48:16) “the angel who redeems me (HaMalach HaGoel-המלאך הגואל) from all evil.” The reason he called this quality an angel-Malach-מלאך is because it does not bring about redemption-Geulah-גאולה except as the agent of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל ח"י, being that it itself is also in need of redemption-Geulah-גאולה, as our sages, of blessed memory said, (Midrah Bamidbar Rabbah 7:10) “When they were exiled to Egypt the Indwelling Presence of HaShem-יהו"ה – the Shechinah-שכינה – was with them.” Therefore, when His quality of Lordship-Adona”y-אדנ"י brings about redemption-Geulah-גאולה, it does so as the agent of His quality as the Living God-El Chai-א"ל חי and is thus called, the Redeeming Angel-HaMalach HaGoel-המלאך הגואל. That is, the agent is called by the name of the one who sent him.

Tikkunei Zohar 43a:3

He said to them: ‘I am he, son of one fish (nuna) that swims in the great sea, and who swallowed all the other fish in the sea, and then took them out alive, and sometimes he emerges on dry land, in order to fulfil: (Gen. 48:16) And they shall proliferate (yiDGu) in the midst of the land.’ They were astonished.

Zohar, Balak 6:47

Said the child: I am not afraid of an evil eye, for I am the son of a great and precious fish, and a fish does not fear from the evil eye, as it is written: "and they shall multiply abundantly like fish upon the earth" (Genesis 48:16). What is meant by "abundantly"? To rise above the eye. And we have taught, just like water covers the fish of the sea, and there is no evil eye, and so on. Abundantly--certainly! "Upon the earth," meaning among the people of the earth. They said: son, angel of God, there is no evil eye within us, and we do not come from the side of the Evil Eye. Besides, the Holy One, Blessed be He, protects you with His wings.

Zohar, Balak 6:48

He opened and said: "The Angel who has redeemed me from all harm--Bless..." Jacob said this verse with a spirit of holiness, and if he said it with a spirit of holiness, there is a secret of wisdom in it. "The Angel"--Jacob called the Shekhinah by this name, and elsewhere he called the Shekhinah other names. Here, why did he call her "Angel?" It must be because when she is a messenger from above, she receives radiance from within the speculum above. And when this is so, Father and Mother bless her, and say to her, My daughter, go protect your house, attend to your house. Do this for your house. Go and feed them. Go, for that world below is waiting for you, your family members wait for sustenance from you; here is all that you need to give them. This is why she is "the Angel."

Zohar, Noach 7:42

Rabbi Elazar said: Even in that time it was the Holy One, blessed be He. Because what is written here, "the angel of Hashem," is analogous to "The angel who redeemed me" (Gen. 48:16) and also to "the angel of Elohim" (Shemot 14:19). For better or for worst, the Holy One, blessed be He, shall always govern this land. For the best - because the land of Yisrael was never passed on to any other supernal governor. And all the other inhabitants of the world should be ashamed of their deeds. For the worst - (Hashem rules in order) to prevent the other ministers from delighting in ruling over it.

Liturgy

Various prayers from different Siddurim reference the angel who redeemed Jacob from evil, as mentioned in Genesis 48:16. These prayers include blessings for children to be called by the names of their ancestors and to multiply abundantly, as well as expressions of trust in God's protection over the living and the dead.

Shabbat Siddur Sefard Linear, Maariv Service for the Conclusion of Shabbos, Veyiten Lecha 58

in the midst of the world. (Genesis 48:16)

Shabbat Siddur Sefard Linear, Prayer Before Retiring at Night 204

The angel who redeemed me from all evil (These are the words used by Jacob when he blessed Joseph, and his sons Ephraim and Menashe.—Genesis 48:16)

Siddur Ashkenaz, Weekday, Maariv, Keri'at Shema al Hamita 14

Blessed is Adonoy by day, Blessed is Adonoy by night. Blessed is Adonoy when we lie down Blessed is Adonoy when we rise. For in Your hand are the souls of the living and the dead, (as it is written): For in His hand is the soul of every living thing and the spirit of every human being. In Your hand, I commit my spirit; You have liberated me, Adonoy, Almighty of truth. Our God in heaven, reveal the unity of Your Name, preserve Your kingdom always, and reign over us forever and ever.

Siddur Ashkenaz, Weekday, Maariv, Keri'at Shema al Hamita 16

The angel who redeemed me from all evil (These are the words used by Jacob when he blessed Joseph, and his sons Ephraim and Menashe.—Genesis 48:16) May he bless the lads; and may they be called by my name and the names of my fathers, Abraham and Isaac; and may they multiply like fish within the land.

Siddur Sefard, Bedtime Shema 15

The angel who redeemed me from all evil (These are the words used by Jacob when he blessed Joseph, and his sons Ephraim and Menashe.—Genesis 48:16) May he bless the lads; and may they be called by my name and the names of my fathers, Abraham and Isaac; and may they multiply like fish within the land.

Weekday Siddur Sefard Linear, Prayer Before Retiring at Night 204

The angel who redeemed me from all evil (These are the words used by Jacob when he blessed Joseph, and his sons Ephraim and Menashe.—Genesis 48:16)

Midrash

Pesikta Rabbati 33:1 discusses the direction of prayer, with R' Eliezer ben Yaakov stating that one should face the Holy of Holies, or Jerusalem, or the Holy Temple, or the Holy of Holies depending on location. The text also includes a plea from Israel to God for rebuilding and consolation. Midrash Tehillim 80:2 compares sustenance and redemption, highlighting how sustenance comes directly from God while redemption involves an angel. Midrash Tehillim 80:6 uses metaphorical language to discuss the fate of Israel compared to creatures of the sea and desert. Shemot Rabbah 32:9 connects the protection of the patriarchs to the descendants, emphasizing the presence of an angel with the Divine. Mekhilta DeRabbi Yishmael, Tractate Pischa 5:6 discusses the importance of maintaining names through generations. Bereshit Rabbah 97:3 and Bereshit Rabbah 20:9 compare sustenance and redemption, with the latter being considered more challenging. Bamidbar Rabbah 14:5 and Bamidbar Rabbah 14:7 discuss offerings and blessings in relation to the patriarchs and tribes. Aggadat Bereshit 5:1 and Aggadat Bereshit 72:1 reflect on the relationship between Israel and God, highlighting the importance of doing God's will in times of trouble.

Aggadat Bereshit 5:1

Chapter 5 of the Prophets. [1] "Ephraim is a dear son to me" (Jeremiah 31:20). It is written (Proverbs 4:3), "For I was a son to my father," and come and see that even though the children of Israel are a thousand thousand and myriad myriads, they are not important before the Omnipresent except like an only son. As it is written, "The Lord, your God, has multiplied you" (Deuteronomy 1:10). And when they were in Egypt, what is written? "And the Children of Israel were fruitful and increased abundantly" (Exodus 1:7). "Fruitful," like Adam and Eve, and "increased," that they multiplied more than fish. "And multiplied" - more than the blessing of Noah and his sons. "And grew strong" - they grew strong from the strength of the Patriarchs. "Exceedingly, exceedingly" - there was a woman who gave birth to sixty myriads at one time, like fish that give birth to sixty myriads, so too they. And Jacob blessed them, "And let them grow into a multitude" (Genesis 48:16), just as the fish were blessed, so too were they. And Ezekiel says, "As the produce of the field, so have you multiplied" (Ezekiel 16:7). All these were not important before Him except like one only, as it is written, "My firstborn son is Israel" (Exodus 4:22), and it is written, "Let My son go, that he may serve Me" (Exodus 4:23). Therefore it says, "For I was a son to my father," just like a son of man when he is a small child, if he sins, his father does not remove him because he is small. But when he grows up and stands on his own feet, if he sins, his father removes him. Similarly, Israel, even when they sin unintentionally, it is counted to them as if they are like small children, as it is written, "When Israel was a youth, then I loved him" (Hosea 11:1). "Ephraim is a dear son to me." (Jeremiah 31:20)

Aggadat Bereshit 72:1

Chapter (71) 72: Writings [1] A Song of Ascents. "Many times they have afflicted me from my youth, and so on" (Psalm 129:1) It is said in scriptures: "In all their affliction, He was not afflicted" (Isaiah 63:9). If Israel does the will of the Almighty in all their troubles, then He is afflicted with them, but if they do not do His will in their troubles, then He is not afflicted with them. This is evident from the incident in Egypt where the Israelites made bricks from straw and were revealed to Moses at the burning bush as if they were making them from precious stones (Exodus 24:10). Thus it is written, "I am with him in trouble" (Psalm 91:15) and "the angel of His presence saved them" (Isaiah 63:9). This angel, who sees the Almighty's face every day, is their savior. Jacob also said, "the angel who has redeemed me" (Genesis 48:16). Through His love (Isaiah 63:9) and in the merit of Abraham, who loved Him, twenty generations hated Him, but when Abraham appeared, they loved Him. Through His mercy (Isaiah 63:9) and in the merit of Isaac, who was almost sacrificed, it is written, "do not lay a hand on the boy" (Genesis 22:12). He Himself redeemed them (Isaiah 63:9) in the merit of Jacob, as it is written, "The Lord redeemed Jacob" (Isaiah 48:20). Raised them (Isaiah 63:9) from the sea and exalted them (Isaiah 63:9), in the desert, All the days of old.(Isaiah 63:9) In the land of Israel. Another interpretation: "they were sustained by manna in the desert and were lifted up (carried) in the wilderness all the days of eternity in Shiloh." Another interpretation:"And He carried them in the clouds [in the wilderness], and He raised them up in the desert [in the Promised Land], all the days of eternity [i.e. forever] in the land of Israel. Another interpretation: "And He carried them in the manna, and He raised them up in the wilderness, all the days of eternity in Shiloh." Another interpretation: "And they were sustained by manna in the first Temple, and they were lifted up in the desert, all the days of eternity in Shiloh. And they will be sustained in the future Temple, and lifted up in the second Temple, all the days of eternity, as it is said, 'One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life' (Psalms 27:4)." Alternatively, He carried them in the monarchy of the House of David, and He will lift them in the monarchy of the Messiah, all the days of this eternal world, as it is said, "The Lord will reign forever and ever" (Exodus 15:18)."

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 20:9

“In suffering you shall eat of it” – Rav Asi said: Earning a livelihood is twice as difficult as childbirth. Regarding childbirth it is written, “in pain [be’etzev] you shall give birth to children,” whereas regarding earning a livelihood it is written, “in suffering [be’itzavon] you shall eat of it.” (Be’itzavon is an extended form of be’etzev, indicating a greater level of difficulty.) Rabbi Eliezer and Rabbi Shmuel bar Naḥman, Rabbi Eliezer said: Redemption is compared to earning a livelihood, and earning a livelihood to redemption, as it is stated: “He rescued us from our foes, for His kindness is forever,” (Psalms 136:24) and adjacent to that: “He gives food to all flesh, for His kindness is forever” (Psalms 136:25). Just as redemption is miraculous, so, too, earning a livelihood is miraculous. Just as earning a livelihood is every day, so, too, redemption is every day. Rabbi Shmuel bar Naḥman said: It [earning a livelihood] is even greater than redemption, as redemption is carried out through an angel, but livelihood is [directly] through the Holy One blessed be He. Redemption is carried out through an angel, from where is it derived? It is as it is stated: “The angel who redeems me from all evil” (Genesis 48:16). That livelihood is through the Holy One blessed be He? As it is stated: “You open Your hand, and satisfy the desire of every living thing” (Psalms 145:16). Rabbi Yehoshua ben Levi said: It [earning a livelihood] is greater than the splitting of the Red Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it says: “He gives food to all flesh…” (Psalms 136:25). (Giving food to all flesh is mentioned after the splitting of the Red Sea, indicating that it is greater.)

Bereshit Rabbah 69:4

Rabbi Ḥanina said in the name of Rabbi Pinḥas: It mentions the patriarchs eighteen times in the Torah, and corresponding to it, the Sages instituted the eighteen blessings in prayer. Were a person to say to you: ‘There are nineteen,’ (Nineteen times that the patriarchs are mentioned in the Torah.) say to him: “Behold, the Lord was standing over him […God of Abraham your father, and the God of Isaac]” is not included in the tally. (Because Jacob is not mentioned in the verse.) Were a person to say to you: ‘There are seventeen,’ say to him: “And let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Because although Jacob is not mentioned by name, he is the speaker of this verse and he says: “My name.”) (Genesis 48:16) is one of them. “The land upon which you lie, to you I will give it, and to your descendants” – Rabbi Shimon said in the name of bar Kappara: He folded it like a notepad and placed it under his head, like a person who says: ‘Whatever is under your head is yours.’ Rav Huna said in the name of Rabbi Elazar: Provided that he will be buried there.

Bereshit Rabbah 97:3

“May the angel who redeems me from all evil bless the lads, and let my name and the name of my fathers, Abraham and Isaac, be called upon them, and may they proliferate like fish in the midst of the land” (Genesis 48:16). “May the angel who redeems me from all evil…” – Rabbi Yosei bar Ḥalafta said: Sustenance is twice as difficult as childbirth. Regarding childbirth it is written: “In pain [be’etzev] you will bear children” (Genesis 3:16). Regarding sustenance it is written: “With pain [be’itzavon] (The midrash interprets be’itzavon as the plural of be’etzev.) you will eat of it all the days of your life” (Genesis 3:17). Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar said: Redemption is juxtaposed to sustenance, (“The God who has shepherded me.… May the angel who redeems me.”) and sustenance is juxtaposed to redemption. (“He delivered us from our foes.… He gives food to all flesh” (Psalms 136:24–25).) Just as redemption is double, (God performed multiple miracles in redeeming Israel.) so too, sustenance is double. Just as sustenance is [provided] every day, so too, redemption [occurs] every day. Rabbi Shmuel bar Naḥmani said: It is greater than redemption, as redemption is by means of an angel and sustenance is by means of the Holy One blessed be He. Redemption is by means of an angel – “may the angel who redeems me”; and sustenance is by means of the Holy One blessed be He – “You open Your hand and satisfy everything living” (Psalms 145:16). Rabbi Yehoshua ben Levi said: A person’s sustenance is as difficult as the splitting of the Res Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it is written there: “He gives food to all flesh” (Psalms 136:25). “May…bless the lads” – this is Joshua and Gideon. (They were descendants of Ephraim and Manasseh, and angels appeared to them (Joshua 5:14; Judges 6:12).) That is what is written: “It was when Joshua was by Jericho, he lifted his eyes and saw, and behold, a man was standing opposite him.… He said: No, for I am commander of the host of the Lord; now I have come” (Joshua 5:13–14). Rabbi Yehoshua in the name of Rabbi Ḥanina bar Yitzḥak: He cried out from his toenails. (The angel prostrated himself before Joshua, imploring him to accept his help (see Matnot Kehuna; Etz Yosef).) “He said…I am commander of the host of the Lord” – everywhere that I am seen, the Holy One blessed be He is seen. This is a sign: Everywhere that Rabbi Yosei Arokh (Rabbi Yehuda HaNasi’s attendant. ) was seen, Rabbi [Yehuda HaNasi] would be seen. “Now I have come” – ‘I came to Moses your master; however, he prayed: “If Your presence does not go, [do not take us up from here]” (Exodus 33:15). (God sent an angel to lead the Israelites into the Land of Israel, but Moses prayed that God’s Presence itself would accompany them, and not the angel. ) I cannot ascend on High, because I have not yet carried out my mission. I cannot remain below, as he was still praying and saying: “If Your presence does not go [do not take us up from here].” Just make certain that you do not do what Moses your master did to me and rejected me.’ “May they proliferate like fish in the midst of the land” – just as the eye does not have dominion over the fish, (The fish are covered by water and are therefore hidden from human sight.) so, the [evil] eye will have no dominion over your descendants. That is what is written: “The children of Joseph spoke to Joshua, [saying: Why did you give me an inheritance of one lot and one portion; and I am a numerous people, as the Lord has blessed me up to now?]” (Joshua 17:14). He said to them: ‘Are you not concerned about the [evil] eye?’ They said to him: ‘This is the blessing that our ancestor blessed us: “May they proliferate like fish in the midst of the land.”’ Just as fish are caught only by their throat, so, your descendants will be caught only by their throat – “They would say to him: Now say: Shibolet, and he would say: Sibolet” (Judges 12:6). (Forty-two thousand men of Ephraim were identified and killed in that manner.) Just as fish grow in water, but when a single drop falls from above they receive it thirstily like one who never tasted the taste of water in all their days, so it is with Israel, they grow in water, in Torah, but when they hear a novel matter of Torah, they receive it thirstily like one who has never heard a matter of Torah in all their days. Rabbi Levi said: The Israelite women conceived six hundred thousand babies in one night, and they were all cast into the Nile; but they ascended by Moses’s merit. That is what Moses says: “Six hundred thousand men on foot [ragli] is the people that I am in their midst” (Numbers 11:21) – all of them ascended by my merit [leragli]. Rabbi Zakkai Rabba cited it from here: “May they proliferate like fish in the midst of the land” – just as in the midst of the land they were six hundred thousand, so, in the milieu of the fish they were six hundred thousand. (Thus, six hundred thousand babies were cast in the Nile, the “milieu of the fish.” ) Just as in the midst of the land they did not die, so in the milieu of the fish they did not die. One whose name is like the name of fish, (Nun means fish in Aramaic, and Joshua the son of Nun led the Israelites into the Land of Israel.) his son will take them into the Land of Israel: “Nun his son, Joshua his son” (I Chronicles 7:27).

Ein Yaakov (Glick Edition), Pesakhim 10:14

R. Jochanan said: "Providential support of man is twice as difficult (wonderful) as the wonders of travail, for while concerning travail it is written (Gen. 3, 16) In pain (singular) shalt thou bring forth (children, concerning support it is written (Ib. ib., 17) In pain (plural) shalt thou eat." R. Jochanan said again: "Providential support of man is much more difficult than the redemption; for at the redemption, it is written (Gen. 48, 16) The angel who redeemed me from all evil, bless the lads, etc., i.e., only an angel is mentioned here, but concerning providential support of man, it is said (Ib.) The God before whom my fathers Abraham and Isaac did walk, the God who fed me from my first being unto this day."

Mekhilta DeRabbi Yishmael, Tractate Pischa 5:6

And whence is it derived that they did not change their names? Just as they were called in their descent (to Egypt) — Reuven, Shimon, Levi, and Yehudah (viz. Ibid. 1:2) — so, they were called upon their ascent (viz. Numbers 1:18). And it is written (Genesis 48:16) "The angel who redeems me … and let there be called in them my name and the name of my fathers, etc."

Midrash Tehillim 136:5

"To split the Sea of Reeds into sections. Ten miracles were performed for our ancestors at the sea. It was split and became like a wall, as it is said (Habakkuk 3:14) 'You pierced with his own spears the head of his warriors.' It was divided into two as it is said (Exodus 14:16) 'And you shall stretch out your hand over the sea and divide it.' It became dry land as it is said (Exodus 15:19) 'And the children of Israel went on dry land.' It became like clay as it is said (Habakkuk 3:15) 'You trampled the sea with your horses, churning the great waters.' It became scattered as it is said (Psalm 74:13) 'You split open the sea by your strength.' It became like rocks as it is said (ibid.) 'You crushed the heads of Leviathan, and gave him as food to the creatures of the desert.' It became divided into sections as it is said, 'To split the Sea of Reeds into sections.' It became mounded up as it is said (Exodus 15:8) 'And by the blast of your nostrils, the waters were piled up.' It became like a flask as it is said 'They stood up like a flask.' (Exodus 15:8) Sweet water came out for them from salty water as it is said (Psalm 78:16) 'And he brought forth streams from a rock.' The water froze in two parts and became like glass balls as it is said (Exodus 15:8) 'The depths congealed in the heart of the sea.' To split the Sea of Reeds into sections. And it is written (Psalm 145:15-16) 'The eyes of all look to you, and you give them their food in due season. You open your hand and satisfy the desire of every living thing.' A mortal king who goes to war cannot feed his soldiers nor supply their needs, but the one who spoke and the world came into being is not so. As it is said (Exodus 15:3) 'The Lord is a warrior; the Lord is his name.' He waged war against Egypt. His name is the One who feeds and sustains all His creatures. As it is said 'To split the Sea of Reeds into sections.' And it is written (Psalm 145:15-16) 'The eyes of all look to you, and you give them their food in due season. You open your hand and satisfy the desire of every living thing.' Rabbi Samuel bar Nahmani said, 'It is difficult to provide sustenance from redemption, for redemption is by means of an agent, as it is said (Genesis 48:16) 'The angel who redeemed me.' But sustenance is provided by the Holy One, blessed be He, as it is said (Psalm 23:1) 'The Lord is my shepherd.'" Rabbi Yehoshua of Sikhnin said, "More than the splitting of the Red Sea, it is written (Psalms 136:13) 'who split the Red Sea into parts, for His kindness is eternal,' and it is juxtaposed with (Psalms 145:15) 'The eyes of all look to You with hope, and You give them their food at the proper time.' The school of Elijah taught that once I was traveling from place to place, and I found a man who had a scripture but not a Mishnah in his possession. Rabbi said to me, 'I have one teaching to tell you, but I am afraid you may hold me accountable for it.' I replied, 'Heaven forbid! If you ask me something about the Torah, I will not hesitate to answer.' Rabbi asked me, 'Why is it written, 'You give them their food at the proper time,' and it is also written, 'He gives food to every living creature' (Psalms 136:25)? Does a person not prepare his food for himself?' I answered, 'This is a matter of common decency which one does on his own, and the Holy One, blessed be He, blesses the work of his hands, as it is written (Deuteronomy 14:29), 'so that the Lord your God may bless you in all your undertakings.' Rabbi said to me, 'Could a person sit idle and neglect the study of Torah?' I replied, 'That is the first foolishness that I have heard from you.' Rabbi said to me, 'My son, I will answer you with a parable: go and learn from the fool. When wisdom is taken away from him, he cannot support himself even for an hour. Similarly, when people are deprived of knowledge, they are like animals and birds, and the Holy One, blessed be He, provides sustenance for all living beings.'"

Midrash Tehillim 80:2

"Shepherd of Israel, listen. Just as the year of redemption sustains [us], so too the year of sustenance brings [us] redemption. And just as sustenance is provided every day, so too redemption comes every day. And just as redemption involves miracles, so too sustenance involves miracles. Rabbi Samuel bar Nachmani said, 'Sustenance is even greater than redemption, for redemption comes through an angel, as it says, "The angel who redeemed me from all harm" [Genesis 48:16], while sustenance comes directly from God, as it says, "God who shepherds me" [Psalms 23:1]." Therefore, Shepherd of Israel, listen and conduct [yourself] like Joseph's flock. Just as Joseph gathered [grain] from the years of plenty for the years of famine, so too gather us from the life of this world to the life of the next. Just as Joseph provided for his brothers according to their deeds, as it says, "Bread according to their children's needs" [Genesis 47:12], so too provide for us according to our deeds. Rabbi Tanhuma said in the name of Rabbi Avin, 'Just as Joseph repaid his brothers' evil deeds with good, so too have we repaid your "evil" deeds, as if we had transgressed your commandments. You have repaid us with good.' Therefore, conduct [yourself] like Joseph's flock."...

Midrash Tehillim 80:6

"A pig from the forest ran away. This is the king. And Ziz Shaday will graze her, this is Isrteculin. Another thing, a pig from the forest - the letter Ayin is dependent on it. If you have merit, what fish are in the river, the evil eye does not rule over them, as it is said (Genesis 48:16), 'And let them multiply like fish.' So it is with Israel. But if not from the forest of the pig, from the return of the plow, similarly you say (Isaiah 21:1), 'The burden of the desert of the sea.' If it is a sea, why a desert, and if a desert, why a sea? Rather, if you have merit, they are like the creatures of the sea, which as soon as they come up on land, they die immediately. But if not, they are like creatures of the desert. 'Be a desert of the sea.' Another thing, 'the desert of the sea' - these are the non-Jews who are compared to the creatures of the sea. This is what is written (Daniel 7:3), 'Four great beasts came up from the sea.' Rabbi Pinchas and Rabbi Helkiya in the name of Rabbi Simon said, 'The prophet did not explain for the sake of the fourth kingdom but for Moses and Asaph.' Moses said (Leviticus 11:7), 'And the pig, for it has a split hoof.' Just as the pig spreads its hooves and says, 'See that I am pure,' so too do the wicked who steal and rob and commit violence, and appear as if they are true judges. Asaph said, 'A pig from the forest ran away.' Rabbi Pinchas and Rabbi Helkiya in the name of Rabbi Simon said there was an incident with one ruler who judged in one day witches, oath-takers, and murderers. And he said to his advisor, 'I have done three things in one night.' 'Be a pig from the forest.'"...

Pesikta Rabbati 33:1

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

Shemot Rabbah 32:9

“Behold, I am sending an angel” (Exodus 23:20) – the Holy One blessed be He said to Moses: The one who protected the patriarchs will protect the descendants. Likewise, you find with Abraham, when he blessed his son Isaac, he said to him: “The Lord, God of the heavens…He will send His angel before you” (Genesis 24:7). Jacob our patriarch, what did he say to his children? “The angel who redeems me [from all evil]” (Genesis 48:16). He said to them: ‘He redeemed me from Esau, he redeemed me from Laban, he fed me and supported me during the years of famine.’ The Holy One blessed be He said to Moses: ‘Now, too, the one who protected the patriarchs will protect the descendants, as it is stated: “Behold, I am [sending an angel].”’ Every place that an angel is seen, the Divine Presence is seen, as it is stated: “An angel of the Lord appeared to him in a flame of fire” (Exodus 3:2), and immediately, “God called to him” (Exodus 3:4). Moreover, when Israel cries out before Him, salvation will come to them. So it was at the bush, as it is stated: “Now, behold, the outcry of the children of Israel has come to Me” (Exodus 3:9). Likewise with Gideon, “An angel [of the Lord] came.… The angel of the Lord appeared to him…” (Judges 6:11–12). (Following this, in verse 13, Gideon complains to the angel about Israel’s oppression at the hands of Midian. The midrash will now cite the angel’s response to Gideon. ) “He said: Go with this strength of yours and save Israel” (Judges 6:14). Likewise, in the future, when he will reveal himself, redemption will come to Israel, as it is stated: “Behold, I am sending My messenger, and he will clear a way before Me” (Malachi 3:1).

Musar

Man is the most important creation of the Creator, with a soul that contemplates the highest heights and lowest places, and is the chief object of all intentions in the world. The Torah teaches the righteous way, as even angels serve righteous men. Pride is warned against in the Torah, as it leads to forgetting God and attempting to lord over others. Man is the best proportioned and most perfect of all living beings, possessing a rational soul that does not perish. Angels assist and protect the righteous, as seen in the cases of Abraham, Isaac, Jacob, and Daniel.

Orchot Tzadikim 1:3

Pride is the coin which the Great King, Blessed be He, voided, and about which He warned us in His Torah, as it is said: "Take care lest you forget the Lord your God and fail to keep His commandments" (Deut. 8:11). For the arrogant person forgets his Maker, as it is written, "… and (when) your herds and flocks have multiplied, and your silver and gold have increased, and everything you own has prospered, beware lest your heart grow haughty and you forget the Lord your God … and you say to yourselves, 'My own power and the might of my own hand have won this wealth for me'" (Ibid. 8:13-18). And in the case of a king it is said: "Thus he will not act haughtily towards his fellows or deviate from the Instruction to the right or to the left…" (Ibid. 17:20). If the Torah warned against pride even in the case of a king, so much more does it warn ordinary men that they should not attempt to lord over one another.

Orchot Tzadikim, Introduction 4

And because we see that man is the choicest of the creatures of the Creator in the lower world and that he is perfected in his form and that there is within him the soul that contemplates the secret of the highest heights and of the lowest places and that he is the chief object of all intentions in the world, and that everything that was created in this world, all of it, is for his need. And, in addition to this, there has been given to man a Torah of Truth, to teach him the righteous way, for man is very dear to the Lord, since we see that even the angels serve in supplying the needs of a righteous man as we have found in the case of Abraham, our father and Isaac and Jacob: "The angel who hath redeemed me from all evil, bless the lads" (Gen. 48:16), and "So he strove with an angel, and prevailed" (Hos. 12:5). And Daniel said (Dan. 6:23): "My God hath sent his angel, and hath shut the lions' mouths, and they have not hurt me."

The Improvement of the Moral Qualities, Introductory Essay 1

Blessed be God, the Mighty, the Wise, the One who is nigh, Responsive, the One, the Eternal, the Primordial, the Creator; greatly exalted be He. Verily, when we look at man who is the best of all the creatures of the Creator, exalted be His majesty, we recognize that he is the object aimed at in the creation of all substances and beings. Furthermore, he is best proportioned, as regards constitution, of all living beings; and, in addition to this, most perfect and most beautiful of form, and most completely fashioned. He possesses a rational soul, elemental, (Horovitz, accepting the Hebrew translation, פנינה would render this "transparent," "luminous" (p. 108, note 65); cf. Dukes ("Phil."," p. 57, note 5).) wise, everlasting, which does not perish with him. For all this there are clear proofs, both intellectual and Scriptural, which every intelligent man knows. The surest proof that man is pre-eminent among creatures is, that he partakes of the state of the angels in regard to speech and understanding. These two are divine and spiritual properties. Nay more, we see, besides this, that the angels busy themselves with the righteous man, as we learn from the case of Abraham, peace be unto him, in that they brought him glad tidings and also warned him; likewise from the case of Isaac and Jacob, our fathers. The latter said in the course of his excellent prayer for his son (Gen. xlviii. 16), "The angel which redeemed me"; (In giving the English of Gabirol's biblical citations, I have quoted as much as is required to elucidate the general context. In doing so, I depart from the precedent laid down by the author or scribe, who frequently cites no more than an initial word or two of the Scriptural passage, sometimes even the non-essential ones, leaving it to the reader to recall the rest. In citing the number of chapter and verse, the Hebrew original has been followed.) and Scripture says of him (Hos. xii. 5), "Yea, he had power over the angel and prevailed"; and Daniel said (vi. 23), "My God hath sent his angel." Concerning the help vouchsafed to the pious and the destruction of their enemies, it is said (II Kings xix. 35), "And it came to pass that night that the angel of the Lord went out and smote in the camp of the Assyrians." There are many similar examples, which I will not go to the length of enumerating.

Quoting Commentary

Ramban explains that in Exodus 23:20, the Israelites were informed that they would sin and the Divine Glory would not go up in their midst. Radak compares the words used to describe the environment in which the patriarchs lived. Tur HaArokh discusses the literal meaning of the fish the Israelites used to eat in Egypt and various scenarios for the vegetables mentioned. Rabbeinu Bahya explains the divine nature of the angel mentioned in Genesis 22:13, and the attributes of G'd represented by the angel in Genesis 48:16. Haamek Sheilah describes the close relationship between Joseph and Manasseh. Midrash BeChiddush discusses the role of the Shechinah in taking the Israelites out of Egypt. Bekhor Shor metaphorically interprets the Israelites' desire for fish, cucumbers, and watermelons in Numbers 11:5.

Bekhor Shor, Numbers 11:5:2

Verse :"Fish" Commentary :"The term 'fish' is used metaphorically, as in 'and they shall multiply' (Genesis 48:16), regarding the cucumbers and watermelons. Now it explains why they asked about these species. As for meat, there is no need to give a reason why they asked, for it is a desirable food. However, regarding these species, it explains why they asked, saying, 'We see nothing but the manna before our eyes, and we have no satisfaction with it.' This is similar to the taste of fine oil, which is refined and boiled. In the portion of Beshalach, Pharaoh said, 'It is like honeycomb dipped in honey.' This refers to when it is not cooked. Both cooked and uncooked honey are sweet and require a condiment, as is done with meat using mustard and garlic. Therefore, they asked about onions and garlic. All these things are only the evil inclination, for even regarding these matters, since they do not produce anything for eating or clothing, as it is written, 'Your garments did not wear out on you' (Deuteronomy 29:4). But a light matter, for they had silver, gold, and abundant livestock. Even something that comes down from heaven does not require seasoning, for God does not produce anything that is not perfected. And there is no pleasure in the world like the manna, and the manna descends from heaven."

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 13:20

Along these lines, see the Midrash Rabbah, Genesis section 97, where it states [pertaining to the verse], “May they proliferate abundantly like the fish within the land” (Gen. 48:16): Just as with fish raised in water, if water falls from above, they accept that water as thirstily as if they had never tasted water in their entire lives – so it is with Israel, who is raised on the water of Torah. If they hear a novel Torah law, they accept it with great thirst as if they had never heard a word of Torah in their lives.

Midrash BeChiddush on Pesach Haggadah, Magid, First Fruits Declaration 17:1

וַיּוֹצִאֵ֤נוּ יְהֹוָה֙ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹפְתִֽים׃ Adonai freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents. (Deut. 26:8) וַיּוֹצִאֵ֤נוּ יְהֹוָה֙ מִמִּצְרַ֔יִם Vayoteinu, “Adonai took us out from Egypt,” (Deut. 26:8) Since a verse states, “God sent a messenger (malakh) and took us out from Egypt,” (Num. 20:16) the commentators state that this verse is speaking of Moses, our teacher. Because the prophets are emissaries of God, they are considered, מַלְאָכִים֙ malakhim (angels). The Maggid comes to say that this is not that type of מַלְאָכִים֙, malakh, nor is it the type of malakh, our forefather, Jacob, was referring to when he said, “The angel who has redeemed me from all harm…” (Gen. 48:16) Jacob is not referring to an angel among the ministering angels for he would never have said that an angel should bless his grandchildren. Rather the termהַמַּלְאָךְ֩ hamalakh, “the Angel,” refers to the Shechinah, the Divine Presence and that God Himself took them out of Egypt. One might say that these verses contradict one another! One says that God “Sent an angel to take us out…” (Num. 20:16) and the other verse says “ Adonai took us out…” (Deut. 26:8) and yet Maggid says, “Not by an angel…” However one should note that the verse does not say, “He sent an angel to take us out,” but rather, “He sent an angel and He took us out.” (Num. 20:16) He wishes to explain that God had already sent, “the angel of His presence,” (This is another term for the Shechinah.) (Is. 63:9) to Egypt. This is what the sages meant when they stated, “The Divine Presence (Shechinah) was exiled to Egypt with them, as is stated, “I Myself will go down with you to Egypt, and I Myself will also bring you back.” (Gen. 46:4) This suggests that God will bring us out of Egypt through Shechinah itself and will perform miracles and wonders. This is what will happen in the future when God brings us out from this exile, as is written, “In that day, I will set up again the fallen booth of David,” (Amos 9:11) Therefore, it won’t be through a שָׂרָף Saraph, a fiery being, even though it is written, “I will bore you on the wings of eagles.” (Ex. 19:4) This refers to the face of the eagle in the divine chariot, (Ez. 1:1) It was not the Sarafim who took us out completely; rather it was God who took us out of Egypt and these eagles served to carry us to the land of Israel so we could eat the Passover offering, as the liturgist wrote, “They built and flew off to the bright and fairest of heritages… There they shall eat the Pesach offering with praise and songs, This is because outside of the land of Israel the Pesach offering was not allowed. On that night they shall return to the Valley of Kaftorim. I will perform miracles with all the gods of Egypt, I and not an emissary, The emissary is Moses who was sent on a mission by the Blessed One to Pharaoh and to the people of Israel, and not as the people who complained said, “Why have you brought us up out of Egypt?” It was not so - rather it was God who brought us out, and against all the Gods of Egypt did he bring judgment.

Rabbeinu Bahya, Bereshit 22:13:6

You also need to know that the apparently strange phenomenon in this paragraph, i.e. that G’d is the one who subjects Avraham to the trial whereas the angel prevented him from going through with it, needs to be understood as follows: The “angel” mentioned in our paragraph is not of the category of the נפרדים, ”disembodied spiritual creatures,” but it belonged to what are known as the נטיעות, “the emanations of G’d.” [a divine voice much closer to G’d’s Essence than “mere” angels. Ed.] Had the angel who called out to Avraham and instructed him to desist belonged to the category known as נפרדים, Avraham would have ignored him, would not have allowed himself to be countermanded by a subordinate of the One who had instructed him in the first place. Moreover, it is quite unthinkable that an angel of the “lower” category נפרדים would have been allowed to say to Avraham ולא חשכת את בנך ממני, “and you did not withhold your son from Me.” He would have had to say: “you have not withheld your son from Him.” All of this proves that the voice which the Torah describes as emanating from an “angel of G’d,” was of a superior divine level. This “angel” is also known as the “great angel,” who manifested himself in Exodus 14,19 when the Torah describes him as traveling in front of the encampment of the Jewish people (performing all kinds of miracles). The words מלאך האלו-הים employed there by the Torah do not mean “angel of the Lord,” i.e the word מלאך is not a possessive clause, the angel being merely an attribute of G’d. The word האלו-הים in that verse must be understood as an explanation of the word מלאך. When the Torah describes this divine emanation as מלאך, the meaning is that G’d is “contained, present,” within this divine emanation. We encounter something similar in Exodus 23,21 where G’d explains to Moses that the מלאך who will be accompanying the Jewish people needs to be related to with the utmost reverence as “My Name is within him.” Apparently, the word substituted for this attribute of G’d we called פחד יצחק, an attribute which brooks no defiance of any sort. When we read in Genesis 48,16 when Yaakov blesses before his death המלאך הגואל אותי....בקרב הארץ “the angel who has rescued me, etc. etc. is in the midst of the terrestrial world,” this is an allusion to the אדנות, the attribute of “mastery” which this “angel” represents. He has authority בקרב הארץ within the whole terrestrial universe. Seeing that this attribute contains also the element of mercy, “He” suddenly describes Himself as י-ה-ו-ה when He says 'בי נשבעתי נאום ה “I have sworn by Myself says Hashem, i.e. the attribute of Mercy, etc.” Up until this moment the attribute mentioned in this chapter had only been the attribute אלו-קים, i.e. G’d manifesting Himself as the attribute of Justice. Whereas before the binding Avraham had spoken of אלוקים יראה לו השה, that the G’d known as elokim would select the lamb for Himself, after the episode Avraham begins to view this elokim as Hashem when he said בהר ה' יראה, “at the mountain of the (merciful) G’d He may be seen (experienced).” At that time this attribute promises Avraham that He would bless his descendants making them numerous and bestowing powerful blessings on them. The repetition of the words ברך אברכך and הרבה ארבה are proof that these blessings will be more numerous and more powerful than ordinary blessings.

Rabbeinu Bahya, Devarim 31:17:3

You have to appreciate that the meaning of the word בקרבי is derived from קרב, “battle;” its numerical value is the same as that of שדי, i.e. 314. In other words, when this attribute of G’d withdrew the Jewish people lost the battle. I believe that wherever we find the word בקרב or similar in the Torah there is an allusion in that word to the “awakening” of the attribute of Justice. The root of all this is to be found in Exodus 23,21 כי שמי בקרבו, “for My name is within it” [the angel representing the attribute of Justice]. Other examples are: Genesis 48,16 וידגו לרוב בקרב הארץ, “may they proliferate abundantly like fish, in the midst of the land.” The beginning of that verse referred to the המלאך הגואל אותי מכל רע, “the angel who has redeemed me from all harmful influences,” a clear reference to the attribute of Justice. Other verses in which the word בקרב is clearly indicative of an association with the attribute of Justice are: Exodus 10,1 למען שתי אותותי אלה בקרבו, as well as Exodus 8,18: כי אני ה' בקרב הארץ, or Deut. 15,11: כי לא יחדל אביון מקרב הארץ, “there will not cease to be someone who is destitute in the midst of the land.” The author extends the list; [I will omit further examples in the interest of brevity. Ed.]

Rabbeinu Bahya, Vayikra 26:26:1

ואפו עשר נשים, “and ten women will bake (in one oven).” This number is not to be understood literally, but is an example of an unusually large number, not appropriate for the subject under discussion. We find an example of this in Job 19,3 where he said: “you humiliate me ten times.” It means that Job complained about being humiliated time and again. The reason the number “ten” is used to illustrate such concepts of something occurring frequently is because this number is the conclusion of a number of digits which are all included in it. The number “seven” has similar properties as it includes all the days of the week, a recurring phenomenon. When Solomon writes in Proverbs 24,16 that a righteous person can fall seven times and recover, this does not mean that he cannot recover an eighth time, but that he can recover after having fallen many times. The Torah describes Yaakov as prostrating himself before his brother Esau “seven times” in Genesis 33,3. The number “seven” need not be understood literally but is a metaphor for “many times.” The reason that that number has become the symbol of “many times” may be that the only sequential combination of letters in the aleph bet which produces the number seven are the letters ג and ד, a combination of these two numbers as letters yields the word דג, fish, a species whose rate of multiplying is described as ישרצו, in Genesis 1,20 as “the waters shall teem with fish.” Yaakov applied this to human beings also when he blessed Joseph’s children wishing וידגו לרב בקרב הארץ, “may they increase abundantly as fish,” in Genesis 48,16. We may therefore view both the number seven and the number ten as metaphors for large numbers of something.

Radak on Genesis 24:3:3

יושב בקרבו, compare the verses 36 in our chapter as well as Genesis 48,16 where one or the other of these words is used to describe the environment in which our patriarchs lived.

Ramban on Exodus 23:20:1

BEHOLD, I SEND AN ANGEL BEFORE THEE. “Here they were informed that they would sin [by worshipping the golden calf] and that the Divine Glory would be saying to them, For I will not go up in the midst of thee. (Further, 33:3.)

Ramban on Genesis 22:12:1

FOR NOW I KNOW THAT THOU ART A G-D FEARING MAN. At the beginning Abraham’s fear of G-d was latent; it had not become actualized through such a great deed. But now it was known in actuality, and his merit was perfect, and his reward would be complete from the Eternal, the G-d of Israel. (See Ruth 2:12.) The doctrine of this chapter which teaches that G-d is the One who tries Abraham and commands him about the binding of Isaac, and it is the angel of G-d who restrains and promises him, will be explained in the verse, The angel who hath redeemed me. (Further, 48:16.)

Ramban on Genesis 31:13:1

I AM THE G-D OF BETH-EL. Jacob related to his wives all that G-d’s angel had told him in the dream, all this serving to persuade them to go with him. However, what he told did not consist of one dream. The statement, Lift up now thine eyes, and see, all the he-goats (Verse 12 here.) was made to him when he served Laban for his flock, at the time the flock conceived (Verse 10 here.) in one of the first years. (One of the first of the six years he served for the sheep. See further, 31:41.) The statement, I am the G-d of Beth-el was made to him after that, at the time of the journey, for after He said to him, Now arise, get thee out from this land, (In Verse 13 here.) he no longer remained in Haran to further tend Laban’s flocks so that the he-goats would mount the flocks and the flocks would give birth to speckled and spotted. But on the morrow of the dream, he sent for Rachel and Leah and told them his dream, and they left Haran. I am ‘ha’e-il’ (the G-d) of Beth-el. The meaning thereof is, as Rashi explained it, that the letter hei in ha’e-il is redundant and is the same as if it were written: “I am e-il Beth-el (the G-d of Beth-el).” Similarly, To ‘ha’aretz’ (the land) of Canaan; (Numbers 34:2.) [the hei is redundant and is the same as if it were written: “to eretz Canaan (the land of Canaan).”] Grammarians (Ibn Ezra and R’dak.) adjusted it by saying that it is as if it were written, “I am the G-d, who is the G-d of Beth-el.” Similarly, And the tree of the knowledge of good and evil, (Above, 2:9.) [which is as if it said: “and the tree of the knowledge, namely the knowledge of good and evil”]; the cords of gold, (Numbers 39:17.) [which is as if it said, “the cords, which are cords of gold]. And the angel here speaks in the name of He Who sent him, [therefore, he speaks in the first person and says, “I am, etc.”] ….

Tribal Lands, Chapter 13; Menasheh 19

The scene is evocative, especially in Joseph’s surprising defense of the usually maligned firstborn. On one level, it seems to indicate a particularly close relationship between Joseph and Manasseh. The midrash certainly painted a consistent portrait of Manasseh as Joseph’s right-hand man, steward of his house, his shamash [minister]. (Targum Yerushalmi, Genesis 48:16; Tan. B. Miketz 13.) Joseph groomed Manasseh in his likeness. When Joseph’s brothers descended to Egypt in search of food, it was Manasseh’s qualities that first alerted the brothers – who were unmindfully interacting with Joseph and his supposed steward – that something was amiss:

Tur HaArokh, Numbers 11:5:1

זכרנו את הדגה אשר נאכל, “we remember the fish we used to eat, etc.” Nachmanides understands these words literally, pointing out that the Egyptian fishermen would employ the Jews and would let them eat the fish they did not think they could sell at the local fish market. The various vegetables mentioned in our verse were so plentiful in Egypt that even Hebrew slaves could afford them, or that they dug them out of the ground and no one would protest this. We have the Torah on record as comparing the whole of the land of Egypt to a garden full of greens. (Genesis 13,10) [The author paints one or two additional scenarios that would explain the words in our text. They are of speculative character. Ed.] Some commentators do not understand the word דגה as fish at all, but view it as a simile describing abundance, as in Genesis 48,16 וידגו לרוב בקרב הארץ, “may they proliferate abundantly.” Accordingly, the people would have been complaining about the abundant sources of food they had enjoyed in Egypt and the variety, compared to what they condescendingly described as the monotonous diet of manna.

Responsa

The text refutes the idea that verses in Scripture allude to Mohammed, explaining that the promises of Abraham's descendants, the Law, and divine favor are exclusive to Isaac's offspring, with no allusion to Mohammed in the Torah. The text also clarifies that the prophecy in Deuteronomy 18:15 refers to a Jewish prophet, not allowing for any additions or subtractions to the Law of Moses, emphasizing the importance of miracles as credentials for a prophet and warning against heretics who may corrupt the faith.

Iggerot HaRambam, Iggeret Teiman 11

In your letter you mention that the apostle has spurred on a number of people to believe that several verses in Scripture allude to the Madman, such as "bimeod meod"5 (Genesis 17:20), "he shined forth from Mount Paran"6 (Deuteronomy 33:1), "a prophet from the midst of thee" (Deuteronomy 18:15), and the promise to Ishmael "I will make him a great nation" (Genesis 17:20). These arguments have been rehearsed so often that they have become nauseating. It is not enough to declare that they are altogether feeble; nay, to cite as proofs these verses is ridiculous and absurd in the extreme. For these are not matters that can confuse the minds of anyone. Neither the untutored multitude nor the apostates themselves who delude others with them, believe in them or entertain any illusions about them. Their purpose in citing these verses is to win favor in the eyes of the Gentiles by demonstrating that they believe the statement of the Koran that Mohammed was mentioned in the Torah. But the Muslims themselves put no faith in their own arguments, they neither accept nor cite them, because they are manifestly so fallacious. Inasmuch as the Muslims could not find a single proof in the entire Bible nor a reference or possible allusion to their prophet which they could utilize, they were compelled to accuse us saying, "You have altered the text of the Torah, and expunged every trace of the name of Mohammed therefrom." They could find nothing stronger than this ignominious argument the falsity of which is easily demonstrated to one and all by the following facts. First, Scripture was translated into Syriac, Greek, Persian and Latin hundreds of years before the appearance of Mohammed. Secondly, there is a uniform tradition as to the text of the Bible both in the East and the West, with the result that no differences in the text exist at all, not even in the vocalization, for they are all correct. Nor do any differences effecting the meaning exist. The motive for their accusation lies therefore, in the absence of any allusion to Mohammed in the Torah. The phrase "a great nation" cited above does not connote a people in possession of prophecy or a Law, but merely one large in numbers just as in reference to idolaters Scripture says "nations greater and mightier than yourselves." (Deuteronomy 11:23). Similarly, the phrase "bimeod meod" simply signifies "exceedingly." Were there any allusion in the verse to Mohammed, then it would have read "and I shall bless him bimeod meod," and whoever likes to hang on to a spider's web might then discover a reference to Mohammed therein. As it is, since Scripture says "I shall increase him bimeod meod," it can only denote an extravagant increment in numbers. There is no question that the Divine assurance to Abraham to bless his descendants, to reveal the Torah to them, and to make them the Chosen People, refers only to the offspring of Isaac. For Ishmael is mentioned as an adjunct and appendage in the blessing of Isaac, which reads "and also of the son of the bond-woman will I make a nation." (Genesis 21:13). This verse suggests that Isaac holds a primary position and Ishmael a subordinate place. This point is made even more explicit in the blessing which ignores Ishmael entirely. "For in Isaac shall seed be called in thee." (Genesis 21:12). The meaning of God's promise to Abraham is that the issue of Ishmael will be vast in numbers but neither pre-eminent nor the object of divine favor, nor distinguished for the attainment of excellence. Not because of them will Abraham be famed or celebrated, but by the noted and illustrious scions of Isaac. The phrase "shall be called" simply means, shall be renowned, as it does in the verse, "Let thy name be called in them, and the name of my fathers Abraham and Isaac." (Genesis 48:16). Other verses also indicate that when God promised Abraham that His law would be vouchsafed to his children as is implied in the words "And I will be their God" (Genesis 17:8), He meant Isaac to the exclusion of Ishmael as is intimated in the declaration "But My covenant will I establish with Isaac" (Genesis 17:21), although He had already conferred His favor upon Ishmael when He said "Behold I have blessed him" (Genesis 17:20). Similarly, Isaac by bestowing the blessing of Abraham upon Jacob exclusively, debarred Esau from it, as we read in his benediction "And may He give you the blessing of Abraham" (Genesis 28:4). To sum up, the Divine covenant made with Abraham to grant the sublime Law to his descendants referred exclusively to those who belonged to the stock of both Isaac and Jacob. Hence the prophet expresses his gratitude to God for "the covenant which He made with Abraham, and His oath unto Isaac, which He established unto Jacob for a statute, and to Israel for an everlasting covenant." (Psalms 105:9, I Chronicles 16:16). It is also to be noted that the name of the Arabian prophet which the Mahommedans believe to be mentioned in the Torah, by way of allusion, which the Jewish apostates find in the phrase "bimeod meod," is A.H.M.D. and not M.H.M.D. So it is explicitly stated in the Koran: "They find him mentioned in the Torah and the Gospels (Sura 7:156); his name is Ahmad." But the numerical value7 of the latter is not equal to that of the words "bimeod meod" which is supposed to contain an allusion to the prophet of Islam. The argument from the phrase "He shined forth from Mount Paran" (Deuteronomy 33:2) is easily refutable. Shined is past tense. Had Scripture employed the future tense "he will shine forth from Mount Paran" then the imposters might have had a semblance of truth on their side. However the use of the past tense "he shined forth" demonstrates that this phrase describes an event that has taken place, namely the theophany on Sinai. When the Deity was about to reveal Himself on Sinai, the heavenly light did not descend suddenly like a thunder-bolt, but came down gently, manifesting itself gradually first from the top of one mountain, then from another, until He reached His abode on Sinai. This notion is implied in the verse "The Lord revealed himself at Sinai, after His light had radiated to them from Seir and glimmered from Mount Paran." (Deuteronomy 33:2). Mark well, that the phrase "unto them" refers to Israel. Note also how Scripture indicates the various gradations in the intensity of the Divine Splendor. It speaks of the light that glimmered from Mount Paran which is further removed from Sinai, but of the light that radiated from Mount Seir, which is nearer to it, and finally of the revelation of the full splendor of God on Sinai which was the goal of the theophany as is related in the verse "And the glory of God abode on Mount Sinai" (Exodus 24:16), "and the Lord came from Sinai". (Deuteronomy 33:2). Similarly, the idea that the light descended gradually from mountain to mountain is conveyed in Deborah's description of the grandeur of Israel at the Revelation on Sinai when she exclaimed "Lord when Thou didst go forth out of Seir, when Thou didst march out of the field of Edom" (Judges 5:4). Our sages of blessed memory, tell us that God, may He be praised and exalted, charged a prophet before the time of Moses to go to the Romans and another to go to the Arabs with the purpose of presenting them the Torah, but each of them in turn spurned it. When Moses was later sent to us we signified our acceptance in the words "All that the Lord hath spoken will we do, and obey" (Exodus 24:7). The aforementioned event happened before the Sinaitic Revelation, consequently Scripture speaks in the past tense: "He came, radiated forth, and shone," which proves that no prophecy is intended in these words." You write in your letter, that some people were duped by the argument that Mohammed is alluded to in the verse "A prophet will the Lord thy God raise up unto thee, from the midst of thee, of thy brethren" (Deuteronomy 18:15), while others remained unconvinced because of the phrase "from the midst of thee." It is most astonishing that some folks should be deluded by such specious proof, while others were almost persuaded, were it not for the phrase "from the midst of thee." Under these circumstance it is incumbent upon you to concentrate and understand my view in the matter. Remember that it is not right to take a passage out of its context and to draw inferences from it. It is imperative to take into consideration the preceding and following statements in order to fathom the writer's meaning and purpose before making any deductions. Were it otherwise, then it would be possible to assert that Scripture has prohibited obedience to any prophet, and interdicted belief in miracles, by quoting the verse, "Thou shalt not hearken unto the words of that prophet," (Deuteronomy 13:4). It could likewise be affirmed that a positive command exists requiring us to worship idols, by citing the verse "And ye shall serve other gods" (Deuteronomy 11:16). Other illustrations could be multiplied ad libidinem. To sum up, it is wrong to interpret any given verse apart from its context. In order to comprehend unequivocally the verse under discussion namely, "A prophet will the Lord thy God raise up unto thee, from the midst of thee, of thy brethren," it is necessary to ascertain its context. The beginning of the paragraph whence the verse is taken, contains prohibitions of the acts of soothsaying, augury, divination, astrology, sorcery, incantation and the like. The Gentiles believe that through these practices they can predict the future course of events and take the necessary precautions to forestall them. The interdiction of these occult proceedings were accompanied with the explanation that the Gentiles believe they can depend upon them to determine future happenings. But you may not do so. You will learn about the time to come from a prophet who will rise up among you, whose predictions will come true without fail. You will thus arrive at a foreknowledge of circumstances without being obliged to resort to augury, divination, astrology and the like, for he will spare you that. Matters will be facilitated for you by the fact that this prophet will live within your borders. You will not be compelled to go in search after him from country to country, nor to travel to distant parts, as is implied in the phrase, "from the midst of thee." Moreover, another notion is conveyed in the words "from the midst of thee from thy brethren like unto me," namely, that he will be one of you, that is, a Jew. The obvious deduction is that you shall be distinguished above all others for the sole possession of prophecy. The words "like unto me" were specifically added to indicate that only the descendants of Jacob are meant. For the phrase "of thy brethren" by itself might have been misunderstood and taken to refer also to Esau and Ishmael, since we do find Israel addressing Esau as brother, for example, in the verse, "Thus saith thy brother Israel" (Numbers 20:14). On the other hand, the words "like unto me," do not denote a prophet as great as Moses, for this interpretation is precluded by the statement "And there hath not arisen a prophet since in Israel like unto Moses." (Deuteronomy 34:10). The general drift of the chapter points to the correctness of our interpretation and will be confirmed by the succession of the verses, to wit "There shall not be found among you any one that maketh his son or his daughter to pass through the fire etc.," (Deuteronomy 18:10), "For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the Lord thy God hath not suffered thee so to do ." (Verse 14). "A prophet will the Lord why [sic] God raise up unto thee, from the midst of thee, of they brethren, like unto me," (Verse 15). It is obviously clear that the prophet alluded to here will not be a person who will produce a new law, or found a new religion. He will merely enable us to dispense with diviners and astrologers, and will be available for consultation concerning anything that may befall us, just as the Gentiles confer with soothsayers and prognosticators. Thus we find Saul advising with Samuel concerning his lost asses, as we read, "Beforetime in Israel, when a man went to inquire of God, thus he said: 'Come and let us go to the seer'; for he that is now called a prophet was beforetime called a seer." (Samuel 9:9). Our disbelief in the prophecy of Omar and Zeid8 is not due to the fact that they are non-Jews, as the unlettered folk imagine, and in consequence of which they are compelled to justify their standpoint by the Biblical statement "from thy midst, out of thy brethren." For Job, Zophar, Bildad, Eliphaz, and Elihu are all considered prophets and are non-Jews. On the other hand, although Hananiah, the son of Azur was a Jew, he was deemed an accursed and false prophet. Whether one should yield credence to a prophet or not depends upon the nature of his doctrines, and not upon his race, as we shall explain presently. Our ancestors have witnessed Moses, our Teacher, foremost among the prophets, holding a colloquy with the Divinity, reposed implicit faith in him when they said to him, "Go thou near and hear," (Deuteronomy 5:24). Now he assured us that no other law remained in heaven that would subsequently be revealed, nor would there even be another Divine dispensation, as the verse, "It is not in heaven," (Deuteronomy 30:12) implies. Scripture prohibits us from making any amendments to the Law or eliminating anything, for we read "Thou shalt not add thereto, nor diminish from it" (Deuteronomy 13:1). We pledged and obligated ourselves to God to abide by His Law, we, our children, and our children's children, until the end of time as Scripture says "The secret things belong to the Lord our God, but the things which are revealed belong unto us and to our children forever." (Deuteronomy 29:28). Any prophet, therefore, no matter what his pedigree is, be he priest, Levite, or Amalekite, is perfidious even if he asserts that only one of the precepts of the Torah is void, in view of the Mosaic pronouncement "unto us and unto our children forever." Such a one we would declare a false prophet and would execute him if we had jurisdiction over him. We would take no notice of the miracles that he might perform, just as we would disregard the wonder-working of one who seeks to lure people to idolatry, as we are enjoined in the verse "And the sign or wonder came to pass ... thou shalt not hearken unto the words of that prophet" (Deuteronomy 13:3). Since Moses, of blessed memory, has prohibited image worship for all the time, we know that the miracles of a would-be-seducer to idolatry are wrought by trickery and sorcery, Similarly, since Moses has taught us that the Law is eternal, we stamp definitely as a prevaricator any one who argues that it was destined to be in force for a fixed duration of time, because he contravenes Moses. Consequently we pay no attention to his assertions or supernatural performances. Inasmuch as we do not believe in Moses because of his miracles, we are under no obligations to institute comparison between his miracles and those of others. Our everlastingly firm trust and steadfast faith in Moses is due to the fact that our forebears as well as he, had heard the Divine discourse on Sinai, as it is intimated in the Scripture, "and they will also believe thee forever" (Exodus 19:9). This event is analogous to the situation of two witnesses who observed a certain act simultaneously. Each of them saw what his fellow saw and each of them is sure of the truth of the statement of his fellow, and does not require proof or demonstration, whereas other people, to whom they would report their testimony, would not be convinced without confirmation or certification. Similarly, we of the Jewish faith, are convinced of the truth of the prophecy of Moses, inasmuch as our ancestors in common with him witnessed the Divine revelation on Sinai, and not merely because of his miracles.9 He performed all of these only as the occasion demanded and as is recorded in Scripture. We do not give credence to the tenets of a miracle worker, in the same way we trust in the truth of Moses our Teacher, nor does any analogy exist between them. This distinction is a fundamental principle of our religion, but seems to have fallen into oblivion, and has been disregarded by our co-religionists. This thought was present in the mind of Solomon when he addressed the Gentiles in behalf of Israel, "What will you see in the Shulamite? as it were a dance of two companies." (Song of Songs 7:1). The verse means to say, "If you can produce anything like the revelation on Sinai then we shall concede some misgivings concerning Moses." If a Jewish or Gentile prophet urges and encourages people to follow the religion of Moses without adding thereto or diminishing therefrom, like Isaiah, Jeremiah, and the others, we demand a miracle from him. If he can perform it we recognize him and bestow upon him the honor due to a prophet, but if he fails to do so, he is put to death. We require only a miracle as his credentials, although it may be wrought by stratagem or magic, just as we accept the evidence of witnesses although there is a possibility of perjury. For we are divinely commanded through Moses to render judgment in a suit at law in accordance with the testimony of two witnesses, the possibility of false swearing notwithstanding. Similarly we are enjoined to yield obedience to one who asserts that he is a prophet provided he can substantiate his claims by miracle or proofs, although there is a possibility that he is an impostor. However, if the would-be-prophet teaches tenets that negate the doctrines of Moses, then we must repudiate him. This point was made abundantly clear in the introduction to our large work on the commentary of the Mishnah, where you will find some useful information concerning principles which form the foundation of our religion, and the pillars of our faith. It is incumbent upon you to know that the rule that nothing may ever be added to or diminished from the Laws of Moses, applies equally to the oral law, that is the traditional interpretation transmitted through the sages of blessed memory. Be cautious and on your guard lest any of the heretics, may they speedily perish! mingle among you, for they are worse than apostates. For although this country is, as you know, a place of scholars, students and schools, they indulge in bombastic talk and we warn our people against their occasional errors, heresies and mistakes. As for you, in this distant country, although you are scholars, learned in the law, and pious, you are few in number, may God increase your number and hasten the time of gathering you all together. If any of the heretics rises up to corrupt the people, they will undermine the faith of the young folks and they will not find a savior. Beware of them and know that it is permitted to slay them in our opinion for they repudiate the statement in the prophecy of Moses who commanded us to act "According to the law which they shall teach thee, and according to the judgment which they shall tell thee thou shalt do." (Deuteronomy 17:11). They assert in wicked defiance that they believe most firmly in the prophecy of Moses, as the Arabs and Byzantines say, yet they destroy and nullify his law and kill the adherents thereof. Whoever joins them is just like his seducer. We deemed it imperative to call your attention to these facts, and to raise the young generation on these tenets, because they are a pillar of faith!

Responsa Benei Banim, Volume IV, Essays 10:3

Did Rabbi Emden have the practice of only blessing the sons and not the daughters? That is unlikely. From that which he wrote, "to bless the children," and not, "the sons," it appears that they would bless the sons and daughters alike with the same blessing of Jacob, "May God make you like Ephraim and like Manasseh." And that is what is implied in Scripture: By you shall Israel invoke blessings (Genesis 48:20) — that the blessing is for all of Israel.

Second Temple

Philo explains that the name of God is not mentioned in relation to evil, punishment, or curses in the text, following a similar method to Rabbi Yochanan. This is seen in various instances in the Torah, where God punishes indirectly through agents like angels. The Torah's ways are described as pleasant and peaceful, hence punishment is brought without directly mentioning God's name. This concept is further elaborated in the commentary of Rabbi Hayyim ben Attar.

The Midrash of Philo 6:12:5

According to Philo, it is not explicitly stated "the way of God," but rather "his way," since this refers to the degradation of humanity, the name of God is not mentioned in the text. This is his method in several places, where the Lord does not mention His name regarding evil, and He does not share His name on punishments and curses, as stated in "On the Confusion of Tongues" and "On Migration and Encounter". Even though Philo has a few instances where God punishes directly and not through an agent, as seen in "On the Life of Moses" I, 97 and Exodus 12:23, and in the response to Exodus I, 23, and as mentioned earlier in Genesis 3:22, and the commentary on Genesis I, 55, this method is really like the method of Rabbi Yochanan: "Rabbi Eliezer ben Pedat said in the name of Rabbi Yochanan, the name of God is not mentioned regarding evil, only regarding good. Know that this is so, when God created light and darkness and called them names, He mentioned His name regarding light and did not mention His name regarding darkness, as it is said (Genesis 1:5), "And God called the light Day, and the darkness He called Night." Similarly, when He created Adam and Eve, He mentioned His name on them." As it is said (Genesis 48:16), "And may God bless them," and when he cursed them, he did not mention His name upon them, etc. The Holy One, blessed be He, did not wish to perform the evil Himself, but rather through an angel (Talmud Bavli, Tazria 12). See also Genesis 19:12-13; Exodus 12:23 and in the commentary of Rabbi Hayyim ben Attar. "From this we learn that the Torah's ways are ways of pleasantness and all its paths are peace. Therefore, the Holy One, blessed be He, will bring punishment without mentioning His name. Similarly, when it says 'and He destroyed all living things,' it does not say 'and God destroyed all living things'" (Rabbi Hayyim ben Attar, Genesis 7:11). Further examples can be found in his commentary.

Talmud

Rabbi Yoḥanan states that God is the only one who can help one struggling to earn a living, while an angel is sufficient for protection from evil. The evil eye has no dominion over Joseph and his descendants, as seen in Jacob's blessing of Joseph's sons. There are differing opinions on whether ḥalîṣah is shameful or praiseworthy, with some citing the early Mishnah and others the late Mishnah. The evil eye has no dominion over the offspring of Joseph, as water covers fish in the sea and they cannot be seen. One can protect themselves from the evil eye by reciting specific prayers and holding their thumbs in a certain way.

Bava Batra 118b:2

Rabbi Yosei, son of Rabbi Ḥanina, said that a proof for the notion that the evil eye holds no sway over Joseph and his descendants, is from here, Jacob’s blessing of Joseph’s sons, Ephraim and Manasseh: “The angel who has redeemed me from all evil, bless the lads; and let my name be named in them, and the name of my fathers, Abraham and Isaac; and let them grow into a multitude [veyidgu] in the midst of the earth” (Genesis 48:16). Veyidgu is related etymologically to the word for fish [dag]. Just as with regard to the fish in the sea, water covers them and the evil eye has no dominion over them, so too, the seed of Joseph, the evil eye has no dominion over them.

Bava Metzia 84a:11

Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow [veyidgu] into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish [dagim] in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.

Berakhot 20a:8

Rabbi Yosei, son of Rabbi Ḥanina, cited a different proof, from Jacob’s blessing of Joseph’s sons, Ephraim and Menashe: “The angel who redeems me from all evil shall bless the young and in them may my name be recalled, and the name of my fathers, Abraham and Isaac, and may they multiply [veyidgu] in the midst of the earth” (Genesis 48:16). Veyidgu is related etymologically to the word fish [dag]. Just as the fish in the sea, water covers them and the evil eye has no dominion over them, so too the seed of Joseph, the evil eye has no dominion over them.

Berakhot 55b:12

Another began and said: One who enters a city and fears the evil eye should hold the thumb [zekafa] of his right hand in his left hand and the thumb of his left hand in his right hand and recite the following: I, so-and-so son of so-and-so, come from the descendants of Joseph, over whom the evil eye has no dominion, as it is stated: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]; its branches run over the wall” (Genesis 49:22). Do not read it as alei ayin; but rather, read it as olei ayin, who rise above the eye and the evil eye has no dominion over him. Rabbi Yosei, son of Rabbi Ḥanina, said: Derive it from here, from what is stated in Jacob’s blessing of Joseph’s sons: “And let them grow like fish into a multitude in the midst of the earth” (Genesis 48:16): Just as fish in the sea are covered by water and the evil eye has no dominion over them as they cannot be seen, so too the offspring of Joseph, the evil eye has no dominion over them. And if he is concerned about his own evil eye, lest it damage others, he should look at the side of his left nostril.

Jerusalem Talmud Berakhot 4:3:5

Rebbi Ḥanina in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that (Gen. 23:13) “Behold, the Eternal was standing over him” is not counted (Since Jacob is not mentioned in that verse.) . If somebody will tell you that there are seventeen, tell him that (Gen. 48:16) “My name should be called over them, as well the names of my fathers Abraham and Isaac” is counted (Since Jacob is mentioned implicitly; he speaks about “my name”.) .

Jerusalem Talmud Taanit 2:2:6

Rebbi Ḥanania in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that Behold, the Eternal was standing on it (Gen. 23:13. In this verse Jacob is not mentioned by name.) is not counted. If somebody will tell you that there are seventeen, tell him that My name should be called over them, as well the names of my fathers Abraham and Isaac (Gen. 48:16. Jacob’s name is mentioned implicitly.) is counted.

Jerusalem Talmud Yevamot 12:6:8

There are Tannaim who state that ḥalîṣah is shameful; there are Tannaim who state that ḥalîṣah is praiseworthy. Rav Ḥisda said, he who says that ḥalîṣah is shameful follows the early Mishnah, that ḥalîṣah is praiseworthy follows the late Mishnah (Mishnah Bekhorot 1:7: “The obligation of levirate has precedence over ḥalîṣah. That was in earlier times, when people had the intent to fulfill the commandment, but now, when people do not have the intent to fulfill the commandment (but to enjoy the marriage) they said, the obligation of ḥalîṣah has precedence over levirate.”) . Rebbi Yose said, you might even say, in both cases one follows the early Mishnah, or in both cases one follows the late Mishnah. He who says that ḥalîṣah is shameful, since he damaged one thing in the Torah he shall come and take his damage: “his house shall be called in Israel the house of the one stripped of shoe. (Deut. 25:9.) ” He who says that ḥalîṣah is praiseworthy, it mentions here “calling” and it is said there: “My name will be called about them (Gen. 48:16. This verse is a blessing.) ”. Since “calling” there is a praise, so here it is a praise.

Pesachim 118a:7

And Rabbi Yoḥanan said: The task of providing a person’s food is more difficult than the redemption. While, with regard to the redemption, it is written: “The angel who has redeemed me from all evil” (Genesis 48:16), indicating that a mere angel is sufficient to protect a person from all evil; whereas, with regard to sustenance, it is written: “The God who has been my shepherd all my life long to this day” (Genesis 48:15). This verse implies that only God can help one who is struggling to earn a living.

Sotah 36b:7

The Gemara cites an alternative source for the assertion that the evil eye holds no sway over Joseph and his descendants: Rabbi Yosei, son of Rabbi Ḥanina, said that it is derived from here: Jacob blessed Joseph’s children and said: “And let them grow [veyidgu] into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish [dagim] in the sea, waters cover them and the evil eye therefore has no dominion over them, so too, with regard to Joseph’s descendants, the evil eye has no dominion over them.

Tanakh

In Psalms 121:7, it is stated that the LORD will protect individuals from all harm and safeguard their lives [Tanakh].

Psalms 121:7

The LORD will guard you from all harm; He will guard your life.

Targum

In Genesis 48:16, Onkelos and Targum Jonathan both discuss the Angel who redeemed Jacob from evil, asking for blessings upon his descendants to be as numerous as fish in the sea and to carry on the names of Abraham and Isaac.

Onkelos Genesis 48:16

The Angel who redeemed me from all evil, should bless the lads, and let my name be called on them, together with the name of my fathers, Avraham and Yitzchok. May they be like fish [of the sea], multiplying within [amongst people upon] the land.

Targum Jonathan on Genesis 48:16

be pleased that the angel whom thou didst ordain for me, to redeem me from all evil, may bless the children; and let my name be called upon them, and the names of my fathers Abrabam and Izhak. And as the fishes of the sea in multiplying are multiplied in the sea, so may the children of Joseph be multiplied abundantly in the midst of the earth.

וַיַּ֣רְא יוֹסֵ֗ף כִּי־יָשִׁ֨ית אָבִ֧יו יַד־יְמִינ֛וֹ עַל־רֹ֥אשׁ אֶפְרַ֖יִם וַיֵּ֣רַע בְּעֵינָ֑יו וַיִּתְמֹ֣ךְ יַד־אָבִ֗יו לְהָסִ֥יר אֹתָ֛הּ מֵעַ֥ל רֹאשׁ־אֶפְרַ֖יִם עַל־רֹ֥אשׁ מְנַשֶּֽׁה׃ 17 E When Joseph saw that his father was placing his right hand on Ephraim’s head, he thought it wrong; so he took hold of his father’s hand to move it from Ephraim’s head to Manasseh’s.
Jacob's decision to place his right hand on Ephraim's head instead of Manasseh's during the blessing symbolizes the spiritual aspect of Mashiach ben Yosef and the importance of Ephraim's descendants, despite Joseph's initial displeasure. The Talmud discusses the significance of the right hand in blessings, with Rabbi Yosei HaḤorem arguing that it is also called yad, while another tanna disagrees. Yoseif's attempt to move Jacob's hand to Manasseh's head in the Targum highlights the tension surrounding the blessing. Ibn Ezra and Rashi provide interpretations of relevant verses, emphasizing the importance of the right hand in guiding and supporting.

Commentary

Joseph was displeased when he saw Jacob placing his right hand on Ephraim instead of Manasseh, possibly thinking Jacob had made a mistake. Jacob reassured Joseph that he knew what he was doing, leading to Joseph being reconciled and understanding the reasoning behind the placement of the hands during the blessing.

Da'at Zekenim on Genesis 48:17:1

וירע בעיניו, “it displeased him (Joseph).” I heard from Rabbi Levi Yitzchok that the reason that Joseph was displeased was that he thought that he, Joseph, was a fool not to have known in which order to position his sons for the blessing, whereas he had done so correctly.

Radak on Genesis 48:17:1

וירא, it is possible that Yaakov made this comment even before he began the formal blessing, or that after he commenced blessing them that this was the first part of the blessing.

Ramban on Genesis 48:17:1

IT DISPLEASED HIM. Perhaps Joseph loved Menasheh more on account of his being the first-born. Hence it displeased him. The correct interpretation in my opinion is that he thought that his father had made a mistake concerning them, and if his blessing will be without true knowledge it will never be fulfilled upon them as it will not have been done with the proper Ruach Hakodesh (holy spirit). But when his father told him, I know it, my son, I know it, (Verse 19 here.) he was reconciled.

Rashbam on Genesis 48:17:1

כי ישית, before he had started blessing them (Verse 7) Joseph had noticed that his father had crossed his hands. ויאמר יוסף אל אביו לא כן אבי, it is not correct to translate this line as: “you are not doing the correct thing.” If that were what Joseph had had in mind he would not have spoken so dismissively, but would have asked his father why he was doing this.What Joseph said to his father must be understood as follows: “the sons have not been positioned by me in the order in which you think, by my not paying attention who should be on your right, i.e. the eldest on your right, etc., but I have made sure that my firstborn is already on your right and his brother on your left. There is therefore no need for you to bend your arms, etc.”

Rashi on Genesis 48:17:1

ויתמך יד אביו; HE HELD UP HIS FATHER’S HAND — He lifted it up from his son’s head and upheld it in his hand to remove it etc.

Siftei Chakhamim, Genesis 48:17:1

He lifted it from his son’s head... Rashi needed to explain this because הרמה means removing, but ויתמוך means supporting, [and they are opposites].

Steinsaltz on Genesis 48:17

While Jacob was reciting the blessing, Joseph saw that his father had switched his hands, as he would lay his right hand upon the head of Ephraim, and it displeased him. Joseph expected Jacob to give preference to Manasseh, the firstborn, by placing his right hand upon him. Since his father’s vision was impaired, Joseph surmised that he had erred. Perhaps Joseph was displeased because he felt that Jacob thought that Joseph himself had mistakenly placed his sons on the wrong sides. In order to rectify what Joseph perceived as an error, he supported his father’s hand from below, to remove it from the head of Ephraim to the head of Manasseh.

Tur HaArokh, Genesis 48:17:1

וירע בעיניו, “Joseph was displeased by his father having placed his right hand on Ephrayim;” perhaps Joseph loved Menashe better seeing that he was his eldest son, and that it bothered him that his father appeared to ignore this point. Perhaps he only thought that Yaakov had done what he did mistakenly; and as soon as he heard that his father had done so intentionally he was reconciled to the holy spirit which guided his father’s hands.

Tze'enah Ure'enah, Vayechi 32-36

“He thought it was wrong” [48:17]. Joseph saw that Jacob placed his right hand on Ephraim. He was very unhappy about this and wanted to take away Jacob’s hand and wanted to place it properly. That is to say, he wanted to place the right hand on Menashe, and said to his father: Menashe is the firstborn. Therefore, place your right hand on Menashe. His father responded to Joseph, “I know my son, I know” [48:19]. That is, I know well that he is the oldest and a great nation will come from him, but the younger is better. That is to say, Gideon will be descended from him, and the Holy One will do a miracle for Israel, through his hands. However, from Ephraim the younger one, Joshua will be descended and he will make the land an inheritance for Israel and will teach Torah to Israel. He will wage war with the nations. He will make the sun stand still in the city of Gibeon. That is to say, the day will be longer for the sake of Joshua, so that he should be able to destroy the nations. Similarly, he also caused the moon to remain standing in the city of Emek Alon because of the war. (Rashi, Genesis, 48:19.) Ramban writes. Why did it hurt Joseph so much that Jacob placed the right hand on Ephraim? They were both his children. The explanation is that Joseph thought that Jacob had lost his prophetic powers and that is why he made a mistake and placed his right hand on Ephraim, the younger one. Therefore, the blessing would not be fulfilled since he made a mistake and without sense. Jacob responded: I do have sense and know well that he is the older one, so be quiet Joseph. (Ramban, Genesis, 48:19.) Toldot Yizhak asks a question. Why did Joseph allow the children to be blessed when Jacob put his right hand on Ephraim? He should have immediately taken away his hand before he had uttered the blessing. The explanation is that Joseph thought that Jacob wanted to honor each son and therefore he placed his right hand on Ephraim, the younger one. He wanted to honor him with a great blessing. That is, he would bless him better. When Joseph saw that he blessed them both with one blessing, then Joseph was upset that he had put the right hand on Ephraim. Jacob responded: “I know my son, I know” [48:19]. That is, two times, I know. Why I put my right hand on Ephraim. I also know that I did not bless Menashe more. On the contrary, I wanted to bless Ephraim more. Israel should bless their children, “God make you like Ephraim and Menashe” [48:20]. They should mention Ephraim before Menashe. So writes Toldot Yizhak. (Toldot Yizhak, Genesis, 48:17–20.) However, Bahya writes. “He put Ephraim before Menashe” [48:20]. This means, he placed Ephraim before Menashe. That is to say, like a servant stands before the master to serve him. So said Jacob. You are younger and Menashe is older. A younger brother should honor the older brother. Therefore, be careful about the honor of Menashe who is the firstborn. (Bahya, Genesis, 48:20.) When Jacob had finished blessing the children, Jacob again began to bless Joseph separately and told him about the exile and about how the Holy One will bring the redemption for Israel. (Bahya, Genesis, 48:21.)

Jewish Thought

The right hand on the head of Efraim symbolizes the spiritual aspect of Mashiach ben Yosef, who is supported by an abundance of Lovingkindness from the right side. This is reflected in the gematria of Efraim and in the verse from Isaiah 33:20 about visualizing Zion as the city of our designated time.

Kol HaTor 2:142

As in and he laid his right hand on the head of Efraim [see Gen. 48:14 ( and Gen. 48:17 }] -- The head of Efraim is the spiritual side of Mashiach ben Yosef who is aided by the abundance of Lovingkindness from the right side. This is what is meant by “his right hand on the head of Efraim.” Among the hints of the Gaon, is that in gematria equals [832]. Also, among the hints of the Gaon (according to my father, my teacher, R’ Benyamin), equals ! [1062 ] [Isa. 33:20] “visualize Zion, the city of our designated time”.

Midrash

Rabbi Yossi explains that the term "hand" can refer to the right hand, as seen in Jacob placing his right hand on Ephraim's head. Jacob's blessing of Ephraim over Manasseh led to Joseph's displeasure, but Jacob foresaw the importance of Ephraim's descendants. The right hand symbolizes strength and significance, as seen in various blessings and offerings related to Ephraim and Manasseh. Jacob's concern over Ephraim's future actions is connected to the story of Jeroboam, a descendant of Ephraim, who would lead Israel astray. Despite Joseph's objections, Jacob's choice of Ephraim as the more important descendant is ultimately fulfilled.

Aggadat Bereshit 5:2

[2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both." Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons." Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons." What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not." Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age? By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see. Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me.

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 97:4

“Joseph saw that his father was placing his right hand upon the head of Ephraim, and it displeased him; he supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). “Joseph saw that his father was placing…” – Rabbi Berekhya said: The hand that overcame one-third of the world, (See Bereshit Rabba 68:12.) you are seeking to move it? “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head. His father refused, and said: I know, my son, I know; he too will become a people, and he too will be great; however, his younger brother will be greater than he, and his descendants will be the plenitude of nations” (Genesis 48:18–19). “Joseph said to his father: Not so, my father.… His father refused, and said: I know, my son, I know” – I know the incident of Reuben and Bilha and the incident of Judah and Tamar; (I know that they all acted with pure intentions (Yefe To’ar).) if matters that were not revealed to you were revealed to me, matters that were revealed to you, all the more so. “He too will become a people, and he too will be great” – is it possible that it will be so? (The continuation of the verse states that Ephraim would be “the plenitude of nations.” The midrash asks: Is it possible that one tribe would be so numerous?) Rather, this is Joshua, who stopped the orb of the sun and the moon, which have dominion from one end of the world to the other end. Rabbi Yitzḥak said: Bad slave, are you not the purchase of my father… (Joshua said to the sun: ‘You prostrated yourself to my father Joseph in his dream; therefore you must obey me’ (see Bereshit Rabba 84:11). )

Mekhilta DeRabbi Yishmael, Tractate Pischa 17:27

R. Yonathan says (Devarim 6:8-9) "and you shall tie them … and you shall write them": Just as the writing (of the mezuzah) is with the right hand, so, the tying of the tefillin (on the left hand). Abba Yossi says: We find the right to be called "hand," and even though there is no proof (for its application here), it is intimated in (Genesis 48:17) "that his father placed his right hand." And what is the intent of "upon your hand"? To include an amputee (of the left hand), that his tefillin are placed on his right arm.

Midrash Tanchuma, Vayechi 6:8

R. Samuel the son of Nahman stated: The Holy Spirit forsook Jacob twice. Once when he wished to bless Manasseh and Ephraim, and again when he was about to reveal the time of redemption. And Israel stretched out his right hand, and laid it upon Ephraim’s head (Gen. 48:14). He began to bless him with the words: And let them increase like fish (ibid., v. 16). He thus indicated that Ephraim’s descendants would be caught like fishes, as it is said: Say now “Shibboleth”; and he said “Sibboleth” (Judg. 12:6). (Just as fishes are caught by their mouths, so too forty-two thousand Ephraimites were killed because they could not pronounce the word Shibboleth correctly.) When Joseph saw that his father was laying his right hand on the head of Ephraim, it displeased him and He held up his father’s hand, to remove it (Gen. 48:17). Jacob rebuked him, saying: “Do you seek to turn away the hand that vanquished the foremost among the angels?” R. Yohanan said: Jacob’s arms were like two columns in the public baths in Tiberias. And Joseph said unto his father: “Not so, my father, only this one is the firstborn” (ibid. , v. 18). And his father refused and said: “I know it, my son; I know it” (ibid., v. 19). He foresaw that Gideon would descend from Manasseh, but that his younger brother was the more important one, since Joshua would descend from him. And he blessed them that day, saying: “By thee shall Israel bless, saying: God make thee as Ephraim and Manasseh” (ibid., v. 20). He mentioned Ephraim before he mentioned Manasseh. When was his blessing finally fulfilled? At the time of the consecration of the chiefs. Then Ephraim brought his offering on the seventh day, and Manasseh on the eighth, in fulfillment of the scriptural verse: That confirmeth the word of his servant and performeth the counsel of his messengers (Isa. 44:26).

Sifrei Devarim 35:10

R. Yossi says: We find that the right hand, too, is called "hand," as it is written (Bereshith 48:17) "And Joseph saw that his father had placed his right hand on the head of Ephraim and it was wrong in his eyes, and he took hold of his father's hand to remove it, etc." (If so, how is "upon your hand" to be understood, if it can signify either right or left)? To include an amputee (of the left hand), that he places it on the right.

Quoting Commentary

Ibn Ezra explains the constructio pregnans in Isaiah 41:1 as joining a preposition to a verb without the verb that governs it, giving an example from Genesis 48:17. Rashi interprets the Hebrew word for guide in Psalms 16:5 as either lowering or supporting, citing examples from Ecclesiastes 10:18 and Genesis 48:17.

Ibn Ezra on Isaiah 41:1:1

החרישו ושמעו אלי ═ החרישו אלי Be silent and listen unto me. (To join a preposition to a verb, which does not govern it, while the verb which governs it is omitted, is a construction known as constructio pregnans; as e.g. here, החרישו ושמעו אלי ═ החרישו אלי and להסיר אותה מעל ראש אפרים ולשום אותה על ר״ מנ״═ אפרים על ראש מנשה להסיר אותה מעל ראש to remove it from Ephraim’s head unto Manasseh’s head. (Gen. 48:17). —A. V., Keep silence before me.)

Rashi on Psalms 16:5:3

guide Heb. תומיך. You lowered my hand onto the portion, an expression of (Ecc. 10: 18): “the rafter sinks (ימך),” is lowered. In this manner it is expounded upon in Sifrei (Deut. 11:26, 27). It can also be interpreted as an expression of support, according to the Midrash Aggadah, as (in Gen. 48:17) “he supported (ויתמך) his father’s hand.”

Talmud

Rabbi Yosei HaḤorem argues that the right hand is also called yad, citing a verse from Genesis. Another tanna disagrees, stating that the right hand is specifically referred to as "his right hand," not just yad. Rebbi Ḥanania explains that the Patriarchs are mentioned together eighteen times in the Torah, not nineteen as one verse does not mention Jacob by name, and not seventeen as another verse implicitly includes Jacob.

Jerusalem Talmud Taanit 2:2:6

Rebbi Ḥanania in the name of Rebbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that Behold, the Eternal was standing on it (Gen. 23:13. In this verse Jacob is not mentioned by name.) is not counted. If somebody will tell you that there are seventeen, tell him that My name should be called over them, as well the names of my fathers Abraham and Isaac (Gen. 48:16. Jacob’s name is mentioned implicitly.) is counted.

Menachot 37a:1

Rabbi Yosei HaḤorem says: This is no proof, as we have found that the right hand is also called yad, as it is stated: “And when Joseph saw that his father was laying his right hand [yad yemino]” (Genesis 48:17). The Gemara asks: And the other tanna, who maintains that the right hand is not called yad, how does he respond to this proof? He maintains that the right hand is called “his right hand [yad yemino],” but it is not called a yad without further specification.

Targum

Yoseif was displeased when he saw his father Jacob placing his right hand on Ephraim's head instead of Menasheh's, so he tried to move his father's hand to Menasheh's head. (Onkelos Genesis 48:17, Targum Jonathan on Genesis 48:17)

Onkelos Genesis 48:17

Yoseif saw that his father placed his right hand on Ephraim’s head, and it was bad in his eyes. He held up his fathers hand, to remove it from Ephraim’s head [and to place it] on Menasheh’s head.

Targum Jonathan on Genesis 48:17

And Joseph saw that his father placed his right hand upon Ephraim's head; and it was evil before him, and he uplifted his father's hand to remove it from off the head of Ephraim, that it might rest on the head of Menasheh.

וַיֹּ֧אמֶר יוֹסֵ֛ף אֶל־אָבִ֖יו לֹא־כֵ֣ן אָבִ֑י כִּי־זֶ֣ה הַבְּכֹ֔ר שִׂ֥ים יְמִינְךָ֖ עַל־רֹאשֽׁוֹ׃ 18 E “Not so, Father,” Joseph said to his father, “for the other is the first-born; place your right hand on his head.”
Joseph corrected Jacob's assumption about the order of his sons, expressing doubts about his intentions and preferring the firstborn to be blessed. Midrash discusses Jacob blessing Ephraim over Manasseh, with offerings symbolizing family members and blessings. Ramban refutes the idea of Isaac being poor and losing his father's wealth, attributing his dim eyesight to old age and his blessing of Jacob to a desire for a spiritual experience. Targum emphasizes Ephraim as the firstborn deserving the blessing.

Commentary

Joseph corrected his father Jacob, explaining that he had placed his sons in a different order than Jacob had assumed, with the firstborn on the left and the younger on the right. Jacob was aware of this and planned to bless the younger son with his right hand, transferring his left hand to the head of the older son. Joseph expressed doubts about his father's intentions and preferred for him to place his right hand on the firstborn. The crossing of hands was seen as significant for conveying a stronger blessing, as illustrated by Moses appointing Joshua as his successor.

Chizkuni, Genesis 48:18:1

לא כן אבי, “not so my father!” He meant: “they are not lined up in the order that you thought they were lined up.”

Or HaChaim on Genesis 48:18:1

ויאמר יוסף..לא כן אבי, Joseph said to his father: "not so my father, etc." We need to understand why Joseph did not simply say: "this one is the firstborn," instead of the preamble "not so my father."

Or HaChaim on Genesis 48:18:2

Joseph entertained two possible doubts. 1) Inasmuch as Joseph and his sons were facing Jacob, and it was customary for Joseph to have his firstborn on his right and the younger one on his left, they would appear in the reverse position when viewed from Jacob's vantage point. Jacob may therefore have reasoned that in order to place his right hand on the older one of the two he had to cross his hands. 2) On the other hand, Joseph reasoned that it was possible that his father crossed his hands in order to place his right hand on the head of Ephrayim, deliberately, thus giving him preference over Menashe. In view of this Joseph first told his father that if he had assumed that Joseph had placed the boys as he usually did, i.e. Menashe on his right, לא כן אבי, i.e. he did not do so this time. If, on the other hand, Jacob had deliberately placed his right hand on the head of Ephrayim, Joseph registered his protest by saying: "place your right hand on him for he is the firstborn." He wanted to know why his father denied his firstborn what he thought he was entitled to.

Rashbam on Genesis 48:18:1

לא כן אבי, I did not do as you thought but placed my firstborn on your right and the younger one on your left. Yaakov replied that he was aware of this (verse 19) because “I know that you are a wise man and would see to it that your sons had been placed in the manner in which you intended them to receive their blessings. However, I plan to bless the younger one who is on your right with my right hand and I withdrew my left hand from his head in order to be able to do this.” להסיר אותה מעל ראש אפרים, and to transfer it (my left hand) to על ראש מנשה, to the head of Menashe. Whenever the verb הסר appears it is written in a sort of abbreviated syntax, the predicate which is supposed to follow it or precede it being omitted. Some examples are: Judges 4,18 סורה אלי אל תירא, the meaning being סורה משם לפנות אלי, “turn away from there in order to turn towards me.” A similar example of this is found in Genesis 19,3 ויסורו אליו, where the precedingמשם לבא, “from there in order to come” is omitted and the reader has to fill it in by understanding the context .

Sforno on Genesis 48:18:1

כי זה הבכור. שים נא ידך על ראשו. Once he would place his hand on the head of Menashe, Joseph felt sure that his father’s mind would follow the direction of his hand. This has been illustrated in Numbers 27,23 when Moses placed his hands on Joshua when appointing him as his successor. [if the physical contact would not be of significance, why would Moses have bothered? Ed.] The right hand is presumed to be stronger than the left, hence a blessing conveyed by means of the right hand would be a stronger, more comprehensive blessing.

Steinsaltz on Genesis 48:18

Joseph also said explicitly to his father: Not so, my father, as this one, Manasseh, is the firstborn; place your right hand upon his head.

Tur HaArokh, Genesis 48:18:1

לא כן, “not so,” some people claim that Joseph certainly did not say to his father outright that he had not acted correctly, but that the words meant that he, Joseph, had been mistaken when he had thought that his father had erred. Nonetheless, Joseph told his father that he preferred for him to place his right hand on the firstborn Menashe.

Midrash

In Bereshit Rabbah 97:4, Joseph tries to switch his father's hands, but Jacob insists on blessing Ephraim over Manasseh, citing future greatness for Ephraim. In Bamidbar Rabbah 14:7, the offerings symbolize Jacob's actions with Joseph and the tribes' inheritance, with specific numbers representing different family members and blessings. The text also mentions Tzelofḥad's daughters receiving a portion of land and the blessing of Jacob for them to multiply like fish.

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 97:4

“Joseph saw that his father was placing his right hand upon the head of Ephraim, and it displeased him; he supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). “Joseph saw that his father was placing…” – Rabbi Berekhya said: The hand that overcame one-third of the world, (See Bereshit Rabba 68:12.) you are seeking to move it? “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head. His father refused, and said: I know, my son, I know; he too will become a people, and he too will be great; however, his younger brother will be greater than he, and his descendants will be the plenitude of nations” (Genesis 48:18–19). “Joseph said to his father: Not so, my father.… His father refused, and said: I know, my son, I know” – I know the incident of Reuben and Bilha and the incident of Judah and Tamar; (I know that they all acted with pure intentions (Yefe To’ar).) if matters that were not revealed to you were revealed to me, matters that were revealed to you, all the more so. “He too will become a people, and he too will be great” – is it possible that it will be so? (The continuation of the verse states that Ephraim would be “the plenitude of nations.” The midrash asks: Is it possible that one tribe would be so numerous?) Rather, this is Joshua, who stopped the orb of the sun and the moon, which have dominion from one end of the world to the other end. Rabbi Yitzḥak said: Bad slave, are you not the purchase of my father… (Joshua said to the sun: ‘You prostrated yourself to my father Joseph in his dream; therefore you must obey me’ (see Bereshit Rabba 84:11). )

Quoting Commentary

Ramban explains that Esau despised his birthright because he was in mortal danger from hunting animals and saw no benefit in it while his father was alive. The idea that Isaac was poor and lost his father's wealth is refuted, with Ramban arguing that Isaac's desire for venison was in line with the customs of kings. Isaac's dim eyesight is attributed to old age, not poverty, and his blessing of Jacob was not a reward for food but a desire for a spiritual experience. The lack of costly garments for Jacob was to avoid recognition by Isaac, not due to poverty.

Ramban on Genesis 25:34:1

SO ESAU DESPISED HIS BIRTHRIGHT. Who so despiseth the word shall suffer thereby. (Proverbs 13:13. Ramban’s intent in quoting this verse is to explain why it was necessary for the verse before us to say, So Esau ‘despised,’ since, as is clearly indicated in Scripture later on, Esau regretted his action and complained that he [Jacob] took my birthright. (Further, 28:36.) Scripture therefore justifies what befell Esau later on by saying here, So Esau ‘despised’ the birthright, and he who despises the word shall suffer thereby.) But, indeed, Scripture has already explained the reason that Esau consented to the sale. This was because he was in mortal danger from his hunting animals, and it was likely that he would die while his father was alive, and the birthright carried with it no distinction except after the passing of the father. So of what benefit was the birthright to him? This then is what Scripture says: And he did eat and drink, and he rose and went, and he despised, for, after having eaten and drunk, he returned to his hunt in the field which was the cause of the despising of the birthright. For there is no desire in fools (Ecclesiastes 5:3.) except to eat and drink and to fulfill their momentary desire, not giving a care for tomorrow. Now Rabbi Abraham ibn Ezra has erred here exceedingly by saying that Esau despised the birthright because he saw his father destitute of wealth. Now, [continues Ibn Ezra,] many wonder about Isaac’s poverty since Abraham left him with great wealth. But have they never seen a person who was wealthy in his younger years and became poor in his old age? An indication that Isaac was indeed poor is the fact that Isaac loved Esau because of his venison. Furthermore, had there been abundant food in his father’s house and he [Esau] “the honorable one in his sight,” (See Isaiah 43:4.) he would not have sold his birthright for pottage. Also, if his father ate savory meat every day, what reason was there for him to say to Esau, “Bring me some venison?” (See further, 27:3-4.) Why did Jacob not have costly garments as Esau had? (See ibid., Verse 15.) Why did his mother not give Jacob some silver and gold for his journey when he fled to Haran so that he had to say, And He will give me bread to eat, and a garment to put on? (Ibid., 28:20.) Why did she not send him some money — since she loved him — so that he was required to tend Laban’s flock? (All these questions indicate that Isaac was indeed poor.) The verse which states, Thus the man grew (Further, 26:13.) [in wealth], must refer to the period before he became old. Now ignorant people think that wealth is a great distinction for the righteous. Let Elijah prove the contrary. (See I Kings 17:6, where Elijah’s poverty is depicted.) These ignorant people further ask, “Why did G-d cause Isaac to lack wealth?” Perhaps they could also inform us why He caused Isaac’s vision to be diminished? And let them not dismiss me with a reply based upon a d’rash (The D’rash (Aggadic) answer is that Isaac’s eyes became dim as a result of Esau’s wives offering incense to the idols. See Rashi further, 27:1, where this is one of several reasons mentioned.) for there is indeed a secret (Interpreters of Ibn Ezra suggest that “the secret” referred to here is the fact that Isaac was a son of Abraham’s old age, and it was for this reason that his eyesight was weak.) in the matter, and we must not probe since the thoughts of G-d are deep and no man has the power to understand them. All these are Abraham ibn Ezra’s words. Now I wonder who has blinded Abraham ibn Ezra’s reasoning in this matter, causing him to say that Abraham left Isaac great wealth, and he lost it just prior to this event, [that is, the sale of the birthright], and for this reason, Esau despised the birthright, for this matter of the sale of the birthright took place when Jacob and Esau were still young, before Esau married, as Scripture tells, (And Esau was forty years old when he took to wife. (26:34).) and after the sale of the birthright, Isaac again became wealthy in the land of the Philistines until he became very great… and the Philistines were jealous of him. (Further, 26:13-14.) Following that, [according to Ibn Ezra, we must say that Isaac] again became poor, and he desired the venison of his son Esau and the savory meats. All this is laughable. Furthermore, the verse says, And it came to pass after the death of Abraham, that G-d blessed his son Isaac. (Above, 25:11.) Now the blessing refers to increase of wealth, possessions and honor, but where was His blessing if he lost the wealth of his father and became impoverished? Afterwards it says, And I will be with Thee, and I will bless thee, (Further, 26:3.) [but according to Ibn Ezra you will have to say that Isaac] became rich and then poor! And if it be true that in matters of wealth, There are righteous men unto whom it happeneth according to the work of the wicked, (Ecclesiastes 8:14.) this does not apply to those righteous men who have been expressly blessed by the Holy One, blessed be He, since the blessing of the Eternal maketh rich, and no sorrow is added thereto. (Proverbs 10:22.) Rather, the patriarchs all were as kings before whom kings of the nations came and with whom they made covenants. Now it is written concerning Isaac and Abimelech, And they swore one to another. (Further, 26:31.) But if Isaac had suffered bad fortune and lost his father’s wealth, how did [Abimelech, King of the Philistines, and Phichol, the head of his army], say, we saw plainly that the Eternal was with thee, (Ibid., Verse 28.) when he was already in financial difficulty? Rather, Esau’s disdain of the birthright was due to his brutal nature. It is possible that the law of double portion to which the firstborn is entitled according to the statutes of the Torah (Deuteronomy 21:17.) was not in effect in ancient times. (That is, in the time of the patriarchs.) [At that time the birthright] was only a matter of inheriting the pre-eminence of the father and his authority so that he [the firstborn] would receive honor and distinction in relation to his younger brother. It is for this reason that Esau said to Isaac, I am thy son, thy firstborn, (Further, 27:32.) meaning to say that he is the firstborn who deserves to be blessed. Similarly, [Joseph said to his father, Jacob], For this is the firstborn; put thy hand upon his head, (Ibid., 48:18.) thereby meaning that Jacob should give him precedence in the blessing. Perhaps the firstborn also took slightly more of the inheritance since the law of double portion is an innovation of the statutes of the Torah. (Thus even in ancient times it was customary that the firstborn inherit more than one share. However, the Torah established his portion to be two shares. This interpretation differs from Ramban’s original thesis that the firstborn originally had no preference whatever in inheritance, and that the Torah instituted this law.) And as for the venison in his mouth which Isaac desired so strongly, this is in keeping with the custom of princes and kings. They prefer venison above all food, and out of fear, all nations bring them gifts of venison. Esau flattered his father by bringing him all the venison so that he may always eat of it to his heart’s content, (Ramban thus explains Isaac’s desire for venison without postulating Isaac’s poverty as Ibn Ezra did.) and the love of a father for his firstborn is easily understood. As for Isaac’s saying that he would bless Esau after he had prepared the savory meats for him, that was not a reward or a recompense for the food. Instead, he wanted to derive some benefit from him so that his very soul would be bound up in his at the time that he brought him the food so that he would then bless him with a complete desire and a perfect will. Perhaps Isaac discerned in himself that following the meal his soul would be delighted and joyous, and then the Ruach Hakodesh (“The holy spirit.” The expression refers to a degree of prophecy. See Moreh Nebuchim, II, 45 (2).) would come upon him, [as was the case with Elisha the prophet, who said], ‘But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Eternal came upon him. (II Kings 3:15.) And as for not giving wealth to Jacob, that was [not due to Isaac’s poverty but rather] because Jacob was fleeing for his life. He left the country alone without his brother’s knowledge, and had he been given along wealth, servants and camels, they would have increased his enemies’ jealousy and resulted in their ambushing him and killing him. Our Rabbis do indeed say that Jacob was robbed [at the outset of his journey (Bereshith Rabbah 68:2. Thus another difficulty tending to favor Ibn Ezra’s thesis that Isaac was poverty stricken is resolved.) of whatever possessions he had]. And who has told Rabbi Abraham ibn Ezra that Jacob had no costly garments, fine linen and silk and embroidered robes? (Ezekiel 16:13.) Rather, Scripture states that when going to the field to hunt, Esau would change his garments for his hunting clothes, and due to the fact that [because of his dim eyesight], Isaac always touched his son and his clothes with his hands, Rebekah clothed Jacob with them lest he recognize him by his clothes. You see that this is precisely what Isaac did: And he smelled the odor of his garments (Further, 27:27.) because he had put them among calamus and cinnamon, even as it is written, Myrrh and aloes, and cassia are all thy garments. (Psalms 45:9.) The spices grew in the Land of Israel, and it is for this reason that Isaac said, The odor of my son is as the odor of a field. (Further, 27:27.) Because he was a man of the field (See above, Verse 27.) his garments had the odor of the field or that of the blossoms of the trees, just as our Rabbis explained it: As the odor of a field (Further, 27:27.) of apples. (Taanith 29b.) And as for the question raised above concerning the quality of Isaac’s lack of vision, it is a question raised by the ignorant, for if (Further in the text Ramban suggests that Isaac’s dim vision was a natural result of his old age. Hence he writes here: “If it was brought about.”) it was brought about especially by G-d, it was in order that Isaac bless Jacob, this being the purport of the verse, And it came to pass, that when Isaac was old, and his eyes were dim, he called Esau. (Further, 27:1.) And in line with the natural meaning of Scripture, this was but a manifestation of old age, the explanation of the verse being as follows: And it came to pass, that when Isaac was old, and his eyes were dim in his old age, he called Esau. Now of Jacob himself it is said later on, Now the eyes of Israel were dim for age, so that he could not see. (Ibid., 48:10.) Of Achiyah the Shilonite it is also written, Now Achiyah could not see; for his eyes were set by reason of his age, (I Kings 14:4.) and concerning Moses our teacher it is related with wonder that his eye was not dim. (Deuteronomy 34:7.)

Targum

Yoseif reminds his father that the younger son, Ephraim, is the firstborn and should receive the blessing.

Onkelos Genesis 48:18

Yoseif said to his father, Not so, my father, for this one is the firstborn, place your right hand on his head.

Targum Jonathan on Genesis 48:18

And Joseph said to his father, Not so, my father, for this is the firstborn; lay thy right hand on his head.

וַיְמָאֵ֣ן אָבִ֗יו וַיֹּ֙אמֶר֙ יָדַ֤עְתִּֽי בְנִי֙ יָדַ֔עְתִּי גַּם־ה֥וּא יִֽהְיֶה־לְּעָ֖ם וְגַם־ה֣וּא יִגְדָּ֑ל וְאוּלָ֗ם אָחִ֤יו הַקָּטֹן֙ יִגְדַּ֣ל מִמֶּ֔נּוּ וְזַרְע֖וֹ יִהְיֶ֥ה מְלֹֽא־הַגּוֹיִֽם׃ 19 E But his father objected, saying, “I know, my son, I know. He too shall become a people, and he too shall be great. Yet his younger brother shall be greater than he, and his offspring shall be plentiful enough for nations.”
Jacob favored Ephraim over Manasseh, placing his right hand on Ephraim's head despite him being the younger brother, indicating Ephraim's future greatness and the fullness of his descendants. This blessing was fulfilled through leaders like Joshua, who achieved fame that filled the nations, showcasing Ephraim's importance. Despite this, both Ephraim and Manasseh are recognized for their greatness and significance in their own right, with the Gemara discussing how the sun stood still for Joshua as a sign of Ephraim's future as a multitude of nations.

Commentary

Ibn Ezra explains that Ephraim will have many nations descend from him, while Rashbam uses the word "but" to indicate Jacob's refusal to place his hand on Menashe's head. Or HaChaim notes that Joseph tried to place Jacob's hand on Menashe's head, and Radak states that Ephraim will become so numerous that his descendants will be referred to as a nation. Rabbeinu Bahya interprets Jacob's blessing as indicating that both Ephraim and Menashe will become great, with Ephraim producing great leaders like Joshua. Rav Hirsch explains that Ephraim's descendants will become a respected power among the tribes of Israel, while Rashi points out that Gideon and Joshua will be born from Ephraim and be great leaders.

Ibn Ezra on Genesis 48:19:1

A MULTITUDE OF NATIONS. Many nations shall descend from him (The verse reads, melo ha-goyim. Its literal translation is, a fullness of the nations. I.E. points out that melo (fullness) is to be rendered as many, a multitude. Filwarg asks, “Who were the many nations descended from Ephraim?”)

Or HaChaim on Genesis 48:19:1

וימאן אביו ויאמר, His father refused, saying, etc. The reason the Torah uses the word "he refused," is to indicate that Joseph had taken hold of his father's hand to try and place it on Menashe's head.

Or HaChaim on Genesis 48:19:2

The reason Jacob repeated: "I know my son, I know, etc." is that Jacob wanted to answer both of Joseph's doubts as we have already explained. To Joseph's remark "not so my father," Jacob replied that he was well aware that Joseph had already placed the children in such a position that he, Jacob, did not have to cross his hands in order to put his right hand on the head of Menashe. By adding the word בני, my son, Jacob hinted that he had given Joseph credit for placing the boys in the position which he considered as appropriate. Concerning Joseph's specific concern that the firstborn be accorded the privileges due him, Jacob also said: "I know;" he assured Joseph that Menashe too would attain greatness. Joseph should not think that Jacob considered his firstborn as unworthy or inferior. If he had nonetheless decided to place his right hand on the head of Ephrayim this was in view of Ephrayim's descendants outranking Menashe's descendants at some time in the future. Ephrayim was destined to become מלא הגוים, meaning that at that time he would occupy a higher position though at the moment Menashe fulfilled his role of the firstborn perfectly. Tanchuma elaborates that Joshua would be descended from Ephrayim whereas Gideon would be descended from Menashe, both leaders of the Jewish people during their respective lifetimes. Both had already been destined for their respective roles in life; Jacob only gave recognition to this by the manner in which he placed his hands when blessing both these children.

Or HaChaim on Genesis 48:19:3

Alternatively, Jacob meant that he was thoroughly familiar with Joseph's arguments; when Joseph had hinted that the birthright should determine on whose hand Jacob was to place his right hand, Joseph was wrong, it was not the order of birth which determined matters like this. By adding the word בני, Jacob hinted that Joseph himself had foreseen future developments in his dreams. Similarly, Jacob could not now act in defiance of G'd who had shown him in a vision that the younger son would outshine his older brother.

Rabbeinu Bahya, Bereshit 48:19:1

וגם הוא יגדל ואולם אחיו הקטן יגדל ממנו, “he too will become great; however, his younger brother will become even greater than he.” Yaakov used both the adjectives “great” and “small” in connection with Joseph’s sons. We have encountered this description of relative “smallness” already in connection with the sun and the moon on the fourth day of creation (Genesis 1,16) where both luminaries have first been described as “great;” subsequently the Torah distinguishes the relative greatness of one of he luminaries, the sun, by describing it as “great” when compared to the lesser luminary the moon. The “greatness” of Ephrayim which Yaakov referred to was that Joshua would be descended from that tribe. Joshua was so great that he could arrest the orbit of both sun and moon as we know from Joshua 10,12. In response to Joshua’s instruction for the sun and the moon to “stand still,” the Book of Joshua informs us in Joshua 10,13 that they did indeed interrupted their respective orbits until Joshua had taken his revenge of the Canaanites. In that verse the prophet reports that this miracle was recorded in a book called ספר הישר, and our sages in Avodah Zarah 25 have revealed to us that the ספר הישר is none other than the Book of Genesis, a Book describing the outstanding feats of the patriarchs Avraham, Yitzchak and Yaakov. They are the ones who are called ישרים, “the upright ones.” Joshua was a product of these people and the prophet testifies that G’d was with Joshua and that his fame spread throughout the globe (Joshua 6,27).

Radak on Genesis 48:19:1

יהיה לעם, will become so numerous until people will refer to his descendants as “a nation.”

Radak on Genesis 48:19:2

וגם הוא יגדל, he will also develop into becoming very numerous. However his younger brother will become even more numerous. At the Exodus from Egyptian the arms-bearing males of the tribe of Ephrayim were 45.500 (Numbers 1,33-35 as opposed to only 32.200 members of the tribe of Menashe. Interestingly, when numbering the males over 20 who entered the Holy Land, the members of the tribe of Menashe outnumbered those of Ephrayim by 52.700 to 32.500. (Numbers 26,34-36.) If we keep this in mind we may have to redefine the meaning of the word יגדל when used by Yaakov not as referring to numerical strength, but as referring to the great men produced by each of these tribes and the relative importance of these men. We know that Moses’ successor, Joshua, was from the tribe of Ephrayim. He was a great saviour, and conquered the land of Canaan enabling the promise of G’d to the patriarchs to finally become realised. The tribe of Ephrayim also provided the first king of the 10 tribes who had split away from Solomon’s son Rechavam after the death of Solomon. Furthermore, throughout the history of the Jewish people until the destruction of the first Temple the political rivalry between Ephrayim and Yehudah is well documented, whereas hardly ever is Menashe mentioned as playing a major part in this. When the prophet Isaiah prophesied an idyllic future, he described this as being characterised by the end of the rivalry between Ephrayim and Yehudah. (Isaiah 11,13). Still, it is possible to also understand the word יגדל ממנו as referring to numerical strength, as except in the single instance we mentioned before Ephrayim always outnumbered Menashe. We must also take into consideration the words וזרעו יהיה מלא הגויים, “and his seed will become plentiful enough to form nations.” The unique phenomenon of the members of Ephrayim being inferior in numbers at the time the Israelites entered the Holy Land may possibly be accounted for by the tradition that 30 years prior to the Exodus the tribe of Ephrayim rebelled, left Egypt and marched to the land of the Philistines on the way to the land of Canaan. According to that report they lost 200.000 of their number in a battle at Gat. [the reason why I do not think this relevant is that if so, there should have been fewer member of the tribe of Ephrayim at the time of the Exodus, instead of 40 years later when near entering the Holy Land. Ed.]

Radak on Genesis 48:19:3

יהיה מלא הגויים, until his descendants are numerous enough when they go into exile to fill countries belonging to, or having belonged to other nations with their numbers alone. [possibly a reference to the population transfer mentioned in Kings II after the Assyrians conquered the Northern Kingdom. and replaced the exiled Jews there with other nationals. (Kings II chapter 17) Ed.]

Rashbam on Genesis 48:19:1

ואולם, “but, however.”

Rashi on Genesis 48:19:1

ידעתי בני ידעתי I KNOW IT, MY SON, I KNOW that he is the first-born.

Rashi on Genesis 48:19:2

גם הוא יהיה לעם וגם הוא יגדל HE ALSO SHALL BECOME A PEOPLE, AND HE ALSO SHALL BE GREAT, for of him will be born Gideon through whom the Holy One, blessed be He, will perform a miracle (See Midrash Tanchuma, Vayechi 6).

Rashi on Genesis 48:19:3

ואולם אחיו הקטן יגדל ממנו BUT TRULY HIS YOUNGER BROTHER SHALL BE GREATER THAN HE — for of him will be born Joshua who will make Israel inherit the land of Canaan and will instruct them in the Torah (Midrash Tanchuma, Vayechi 6).

Rashi on Genesis 48:19:4

וזרעו יהיה מלא הגוים AND HIS SEED SHALL BECOME A MULTITUDE OF NATIONS (more lit, shall fill the nations) — the fame and renown of his seed, Joshua, will spread abroad and fill the whole world when he will make the sun stand still upon Gibeon and the moon in the valley of Aijalon (Avodah Zarah 25a).

Rav Hirsch on Torah, Genesis 48:19:1

גוים לעם, vergl. oben גוי וקהל גוים und . — וזרעו יהי׳ מלא הגוים buchstäblich hieße es: sein Same soll die Fülle der Völker werden, die Völker sollen von seinen Nachkommen voll werden, wie מלא כל הארץ כבודו. Das hieße denn: Efrajims Nachkommen sollen unter alle Völker zerstreut werden; es wäre dies aber dann eine קללה und kein Segen. Deshalb Raschi: von dem Ruhme seiner Kinder werden die Völker voll werden. Das steht aber nicht im Text. Wir finden מלא in der Bedeutung von Rüsten, z. B.: ויהוא מלא ידו בקשת (Kön. II. 9, 24) ואיש יגע בו ימלא ברזל וחנית (Sam. II. 23, 7). Rüsten ist ja: den Mangel an Kraft und Geschicklichkeit künstlich "ersetzen", "ergänzen", מַלֵא. Damit wäre denn Efrajim charakteristisch gezeichnet. Efrajims Nachkommen werden die Rüstung der Stämme Israels nach außen werden. Darum auch גוים, nicht עמים. Wie Josef selbst zuerst von der Jakobsfamilie getrennt, und so bedeutsam in den Kreis eines nichtjüdischen Staates eintrat, freilich aber auch als solcher den jüdischen Gotteshauch — ,ה" — treu bewahrte — עדות ביהוסף שמו בצאתו על ארץ מצרים — so hatte ja auch Efrajim später zuerst den Charakter eines nichtjüdischen Staates, freilich dann in trauriger Entfremdung, angenommen. Eine Entfremdung, die aber, so wenig wie bei seinem Ahn, mit dieser Trennung notwendig gegeben war. Es ist daher wohl möglich, daß es also heiße: "Seine Nachkommen sollen als eine von außen respektierte Macht eine Lücke in der äußeren Erscheinung der übrigen Stämme ausfüllen, sollen eine kräftigende Rüstung der übrigen Stämme nach außen werden; nächst Juda war Efrajim jedenfalls der tapferste Stamm. Vielleicht auch blickt זרעו zunächst auf Josua hin, der ja ganz eigentlich das Rüstzeug der Stämme genannt werden kann. —

Rav Hirsch on Torah, Genesis 48:19:2

Charakteristisch sehen wir hier wiederum den Erstgeborenen gegen den Jüngeren zurückgesetzt. Von Kain und Hebel an bis weit hinab erscheint diese Zurücksetzung der בכורים. Hebel war der Gottgefälligere, Kain verworfen. So war auch unter Noas Söhnen Schem vielleicht nicht der älteste. Unter Abrahams Söhnen weicht Ismael dem Jizchak, unter Jizchaks Esaw dem Jakob, unter Jakobs Söhnen Reuben dem Josef, unter Josefs Menasche dem Efrajim, und die eigentlich leitende Herrschaft kommt an Juda. Auch Mosche war der Jüngere, David der jüngste der Geschwister. Ja, die בכורות im ganzen Volke verloren ihre Würde. In diesem ganzen erkennt man eines: während einerseits der Erstgeborene der Bevorzugte, der anerkannte Vertreter der Familie bleibt und als solcher פי שנים erhält und damit angedeutet ist, daß eigentlich Geist und Macht Hand in Hand gehen sollten, so ist doch die Weltgeschichte nichts als Kampf der materiellen Macht gegen den göttlichen Geist. Das Ziel ist, wie es Ribka verkündet worden: רב יעכר צעיר, der Starke wird des Schwachen Diener. Vor diesem Ziele aber steht die geistige Potenz der nationalen Macht geschieden gegenüber: הקול כאשר תריך .קול יעקב והידים ידי עשו, ward dem Esau gesagt, erst dann wirst du ihm ebenbürtig zur Seite stehen, wenn du dich freiwillig selbst unterordnest. Bis dahin meint das materiell Gewaltige zu herrschen, wird aber stets beherrscht. Es sind dies die zwei Kronen, die, nach Secharja 6, 13-14 einst im משיה vereinigt sein werden, der כהן על כסאו, , "Priester auf seinem Throne" sein und die friedliche Vereinigung beider verwirklchen wird: ועצת שלום תהיה בין שניהם; bis dahin bleiben die Kronen nur לזכרון בהיכל ד׳, ist ihre Vereinigung nur ein im Heiligtum bewahrtes Ideal, wird fort und fort in der jüdischen Geschichte gelehrt, daß eigentlich die materielle Macht Hand in Hand mit dem Geiste gehen solle, die Wirklichkeit aber dem noch nicht entspricht. Die einerseits materiell bevorzugte Erstgeburt tritt anderseits zurück, und dieser zeitliche Widerspruch zwischen ihrer Bestimmung und der Wirklichkeit scheint selbst im Gesetze durch פדיון בכור vergegenwärtigt.

Siftei Chakhamim, Genesis 48:19:1

That he is the firstborn. Rashi needed to explain this so we will not think it means, “I know that he too will become a people.” I.e., that Yoseif knew Menasheh will become a people but he thought Yaakov did not know — and Yaakov said he also knows Menasheh will be great and will become a people. And [Rashi knows it does not mean this because] the verse does not say so. Yoseif said only, “For this one is the firstborn.” Thus Rashi explains: “I know,” as you do, “that he is the firstborn.” And I also know something you do not: “He too will become a people; he too will become great.”

Siftei Chakhamim, Genesis 48:19:2

The whole world will be filled when his reputation and name will spread... Rashi is answering the question: “His descendants will fill the nations” — does this not imply his descendants will be scattered throughout the world? And this is not [greatness] but a curse! Thus Rashi explains, “His reputation.” The verse is as if saying, “The name of his descendants will be throughout the world,” by means of [making] the moon and sun [stand still] which is seen throughout the world.

Steinsaltz on Genesis 48:19

His father refused and said: I know, my son, I know which is the firstborn, despite my impaired vision. I am not withholding my blessing from the firstborn, Manasseh, as he too shall become a people, and he too shall be great. However, his younger brother Ephraim shall be greater than he with regard to the number of his descendants and their power, and his descendants shall be the plenitude of nations, as they will fill the world.

Tze'enah Ure'enah, Vayechi 77

“Gad shall be raided by raiders” [48:19]. Jacob said that Gad would go with his brothers across the Jordan to wage war with the nations. They will kill many nations and the children of Gad will return from the land of Israel and will take their share in land outside the land [of Israel]. They will all come home in peace and not one of them from Gad will be killed. (Rashi, Genesis, 49:19.)

Jewish Thought

The moon remained silent to honor the righteous, as seen in the verse about Menashe and Efraim, where Efraim is described as "younger" unnecessarily, indicating his greatness.

Derush Chiddushei HaLevanah 5:7:3

I can find support from Scripture also for this concept, that the moon remained silent so as not to make light of the honor of the righteous. This concept is reflected in the verse describing Menashe and Efraim, (Bereishis 48:19.) “Nevertheless, his younger brother will be greater than him and the renown of his seed will fill…” On the surface, it was not necessary to refer to Efraim as קטן, “younger.” It would have been sufficient to say, “his brother,” since the beginning of Yaakov’s words, “I know… also he will be…” are obviously referring to Menashe. Thus, by saying “his brother,” it would have been clear that Yaakov’s intent is to refer to Efraim. Why then should Efraim have to be described superfluously as קטן, younger?

Midrash

In Kohelet Rabbah 9:11:1, Jacob's decline in strength and wealth is compared to his previous successes, highlighting that time and chance affect everyone. In Ein Yaakov, the book of Yashar is linked to the patriarchs and Joshua, and the miraculous event of the sun standing still is discussed. Bereshit Rabbah 6:9 connects Jacob's control over day and night to his descendants, particularly Joshua. Bereshit Rabbah 82:4 discusses the blessings of Jacob and the significance of Ephraim and Manasseh. In Bamidbar Rabbah 14:5, the sacrificial offerings are connected to the patriarchs and their descendants. Aggadat Bereshit 5:2 discusses Jacob's foresight regarding Ephraim's future descendants, including Jeroboam and Joshua.

Aggadat Bereshit 5:2

[2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both." Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons." Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons." What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not." Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age? By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see. Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me.

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bereshit Rabbah 6:9

“And to rule during the day and at night, and to divide between the light and the darkness, and God saw that it was good” (Genesis 1:18). “And to rule during the day and at night” – Rabbi Ilfa said: If this is referring to the lights, is it not already stated: “The greater light to rule the day”? Genesis 1:16). Why, then, does the verse state: “And to rule during the day and at night”? Rather, it is referring to the righteous, who exert control over the body that was created to illuminate during the day and the body that was created to illuminate at night. That is what is written: “The sun stood still, and the moon stopped, until the nation took vengeance against their enemies. Is it not written in the book of the upright?” (Joshua 10:13). What is the book of the upright? It is the book of Abraham, Isaac, and Jacob. (Genesis.) Why is it called the book of the upright? It is as it is written: “Let me die the death of the upright” (Numbers 23:10). (Where “upright” alludes to Abraham, Isaac and Jacob.) Rabbi Ḥalafta applied it [this lesson] to here: “And to rule during the day and at night.” (As Rabbi Ilfa just said.) Rabbi Ḥanin in the name of Rabbi Shmuel applied it to the end of the book: “However, his younger brother [Ephraim] will be greater than he [Manasseh]” (Genesis 48:19). Is it possible to say this? (Manasseh’s descendants were more numerous than those of Ephraim (Numbers 26:34–37).) Rather, this refers Joshua, who would descend from him [Ephraim], who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. (And in that sense Ephraim was greater than Manasseh.) Rabbi Ḥanan in the name of Shmuel applied it to the end of the Torah, [where it is said of Joseph]: “A firstborn bull is his majesty…[he will gore the peoples together at the ends of the earth]” (Deuteronomy 33:17). Is it possible? (Is it possible that a king would arise from Joseph that would defeat kings throughout the world? No such king is recorded.) Rather, this is Joshua, who would descend from him, and who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. (Thereby becoming known to everyone in the world. ) This is as Rabbi Shimon ben Yoḥai said: The book of Deuteronomy was like a standard for Joshua. When the Holy One blessed be He appeared to him, he found him sitting with the book of Deuteronomy in his hand. He said to him: ‘“Be strong” Joshua, “be courageous” Joshua, “this book of the Torah shall not depart…”’ (Joshua 1:6–8). He took him and showed him to the orb of the sun. He [Joshua] said to it: ‘Just as I have not been still from [reading] this [book], so, you shall stand still before me.’ Thereupon, “The sun stood still, and the moon stopped” (Joshua 10:13). Rabbi Yitzḥak said: He said to it: ‘Wayward slave, are you not the acquired possession of my ancestor [Joseph]? Did my ancestor not see you in a dream: “Behold, the sun and the moon…[were prostrating themselves to me]”?’ (Genesis 37:9). Thereupon, “the sun stood still, and the moon [stopped].”

Bereshit Rabbah 82:4

“God said to him: I am God Almighty. Be fruitful and multiply; a nation and an assembly of nations will be from you, and kings will emerge from your loins” (Genesis 35:11). “God said to him: I am God Almighty. Be fruitful and multiply” – Rabbi Yudan said in the name of Rabbi Yitzḥak: I used to say: Reuben was already out. Simeon was already out. Benjamin had already emerged from his loins and was still in his mother’s womb. (He used to wonder who this blessing referred to, given that Jacob’s sons were all born except for Benjamin, and Rachel was already pregnant with him, such that he had already emerged from Jacob’s loins. ) Then I said: “A nation” – this is Benjamin; “and an assembly of nations” – this is Manasseh and Ephraim, as it is written: “His descendants will be a plenitude of the nations” (Genesis 48:19). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman: “And kings will emerge from your loins” – this is Yerovam and Yehu. The Rabbis say: Is it possible that Avner was a righteous man and he disputed that the kingdom [belonged to] the house of David? It is that he expounded a midrash, and crowned Ish Boshet. (See II Samuel 2:8–9. ) That is what is written: “And kings will emerge from your loins” – this is Saul and Ish Boshet. What did they see that led them to draw near and ostracize in the case of the concubine in Giva? (See Judges chap. 20–21. ) It is, rather, that they read a verse and ostracized them, and read a verse and immediately welcomed them. They read a verse and ostracized them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5). (They felt justified in ostracizing the tribe of Benjamin because Manasseh and Ephraim counted as two tribes, such that there would be twelve tribes even without Benjamin. ) They read a verse and welcomed them: “A nation and an assembly of nations will be from you.” (As stated above, this refers to Benjamin as well as Manasseh and Ephraim, and therefore they welcomed Benjamin back and cancelled his ostracization. )

Bereshit Rabbah 97:4

“Joseph saw that his father was placing his right hand upon the head of Ephraim, and it displeased him; he supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). “Joseph saw that his father was placing…” – Rabbi Berekhya said: The hand that overcame one-third of the world, (See Bereshit Rabba 68:12.) you are seeking to move it? “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head. His father refused, and said: I know, my son, I know; he too will become a people, and he too will be great; however, his younger brother will be greater than he, and his descendants will be the plenitude of nations” (Genesis 48:18–19). “Joseph said to his father: Not so, my father.… His father refused, and said: I know, my son, I know” – I know the incident of Reuben and Bilha and the incident of Judah and Tamar; (I know that they all acted with pure intentions (Yefe To’ar).) if matters that were not revealed to you were revealed to me, matters that were revealed to you, all the more so. “He too will become a people, and he too will be great” – is it possible that it will be so? (The continuation of the verse states that Ephraim would be “the plenitude of nations.” The midrash asks: Is it possible that one tribe would be so numerous?) Rather, this is Joshua, who stopped the orb of the sun and the moon, which have dominion from one end of the world to the other end. Rabbi Yitzḥak said: Bad slave, are you not the purchase of my father… (Joshua said to the sun: ‘You prostrated yourself to my father Joseph in his dream; therefore you must obey me’ (see Bereshit Rabba 84:11). )

Ein Yaakov (Glick Edition), Avodah Zarah 2:2

(Jos. 10, 13) And the sun stood still .........written in the book of Yashar. What is the book of Yashar? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to (Genesis) the book in which the birth of Abraham, Isaac, and Jacob, who are named Jesharim (the upright), as it is said (Num. 23, 10) Let me die the death of the righteous Jesharim, etc. And where is it hinted [that such a miracle will occur with Joshua]? From (Gen. 48, 19) And his seed shall become a multitude of nations, i.e., when shall his seed become a multitude of nations? At the time when Joshua stopped the sun. (Jos. 10, 13) And the sun stood still in the midst of the heavens, and hastened not to go down about a whole day. How many hours? Said R. Joshua b. Levi: "Twenty-four hours; it went six [hours] and stopped six, went six, and stopped six, the entire episode lasting a whole day." R. Elazar said: "Thirty-six hours, it went six [hours] and stopped twelve, it went six, and stopped twelve; its stopping time was equal to a whole day [24 hours]." R. Samuel b. Nachmeni said: "Forty-eight, it went six and stopped twelve, went six and stopped twenty-four, for it is said, And it hastened not to go down about a whole day." According to the above, they differ in the additional hours of that day.We are taught in a Baraitha: Just as the sun stopped for Joshua, so also did it stop for Moses. An objection was raised from (Ib. ib. 14) And there was no day like that before it or after it. If you wish, in the time of Moses it stopped for fewer hours, or if you wish, it may be said that in Moses' time there were no hailstones mentioned, as the passage says (Ib. ib. 11) And it came to pass, as they fled from before Israel, etc., that the Lord cast down great stones, and said: To teach the sons of Judah the bow, Behold it is written in the book of Yashar. What does Yashar mean? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to Genesis [as said above]. And where is it hinted [that Judah will be fighters]? It is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies. Which is the weapon that needs the hand against the neck? It is the how," R. Elazar, however, maintains that the book of Yashar refers to Deuteronomy. And why is it named Yashar? Because there is a passage (6, 18) And thou shalt do that which is right (Yashar) and good in the eyes of the Lord. And where is the intimation of this? (33, 7) Let the power of his hands. And which is the weapon for which both hands are needed? It is the bow." R. Samuel b. Nachmeni said: "It refers to the book of Judges. And why is it called Yashar? Because therein is written (17, 6) Every man did what seemed right (Yashar) in his eyes. And where is it intimated [in the Biblical text]? (3, 2) To teach them war. And what is the weapon for which teaching is necessary? This is the bow. And whence do we know that this refers to Judah? The passage reads (Ib. 1, 1) Who shall go up for us first against them? And the Lord said: 'Judah shall go up.' "

Kohelet Rabbah 9:11:1

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11). “That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask, (This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8).) and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter. (Jacob was so weak that his sons had to carry him themselves as they traveled.) “Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him. (His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died.) Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2). (Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.) “And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13). (Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth.) But today, “Joseph sustained his father and his brothers…” (Genesis 47:12). “And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29). (Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.) Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23). “And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33). (David said this after Yoav tricked Avner and killed him.) “Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt. (This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.) “And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21). “And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you? (According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria).) If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’ And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf. (The punishment for this sin is distributed over all the generations.)

Quoting Commentary

Jacob favored Ephraim over Manasseh, placing his right hand on Ephraim's head despite him being the younger brother. This decision was reaffirmed by Jacob, stating that while both brothers would become great tribes, Ephraim would be greater and his descendants would be the fullness of the tribes. This blessing came to fruition when Joshua, a descendant of Ephraim, achieved fame that filled the nations when the sun stood still for him, showcasing Ephraim's greatness. Despite this, both tribes are recognized for their importance and greatness in their own right.

Da'at Zekenim on Numbers 13:11:1

למטה יוסף, למטה מנשה, “from the tribe of Joseph, the tribe of M’nashe; here “M’nashe is mentioned first, as the representative of that tribe who would prove to be one who slandered the Holy Land together with the majority of the spies, whereas Joshua, the representative of Ephrayim, the other half of the tribe of Joseph, although the favourite of Yaakov (Genesis 48,19) when he blessed the children of Joseph, was not lumped together with the other spies. (Compare Numbers 1,10, 32, and Numbers 26,28)

Ibn Ezra on Deuteronomy 33:17:3

THE TEN THOUSANDS OF EPHRAIM. As in the words of Jacob. (Who gave Joseph the blessing of many children. See Gen. 49:25.)

Malbim Ayelet HaShachar 212:2

For example, there is a difference between the comparative that comes with the letter מ (אחיו הקטן יגדל ממנו - his younger brother shall be greater than he) (Genesis 48:19.) , and the superlative that comes with with the letter ה (היפה בנשים - fairest among women (Songs of Songs 1:8.) ) (unless the letter מ comes on the word כל - גבוה מכל העם - he was higher than any of the people) (1 Samuel 9:2.) . Thus, when it is written הגדול מאחיו (highest among his brethren) (Leviticus 21:10.) , it should have said הגדול באחיו. The letter מ gives it a second meaning - גדלהו משל אחיו (if he does not have personal wealth, he should be made great from the property of his brethren) (Babylonian Talmud Horayot 9a.) .

Rabbeinu Bahya, Bereshit 50:23:1

וירא יוסף לאפרים בני שלשים, “Joseph lived long enough to see three generations of his son Ephrayim.” The true meaning is that whereas Joseph saw three generations from his son Menashe, he saw four generations from his son Ephrayim (Ephrayim plus his great grandson). This is based on the word בני being a possessive of the word שלשים. [However, according to the cantillation, the tipcha under the word בני means it belongs to the word אפרים, Ed.] There is some allusion to this fertility of Ephrayim in Yaakov’s blessing who foresaw greater things for Ephrayim than for Menashe. Concerning the latter Yaakov had said that “he too would develop into a nation,” the implication being that it would take him longer, i.e. more years to do so The word גם in the line גם בני מכיר בן מנשה indicate that Menashe also lived in Joseph’s home; however, seeing that Joseph loved Menashe better than Ephrayim, the Torah mentions the fact that Menashe’s grandchildren were born on Joseph’s knees rather than those of Ephrayim. The מכיר named here was actually Gilead, son of Machir, son of Menashe. He was the grandfather of Tzelofchod (Numbers 27,1). The Torah wanted to show that Joseph raised righteous people in his own home, people who in turn produced daughters of outstanding caliber such as the daughters of Tzelofchod.

Ramban on Exodus 22:28:1

M’LEIATHCHA V’DIM’ACHA’ (OF THE FULNESS OF THY HARVEST, AND OUT OF THE OUTFLOW OF THY PRESSES) THOU SHALT NOT DELAY TO OFFER. We find the word m’leiah with reference to seed, thus: lest there be forfeited ‘ham’leiah’ (the fulness) of the seed which thou hast sown, (Deuteronomy 22:9.) and again: ‘v’kamleiah’ (and as the fulness) of the winepress, (Numbers 18:27.) meaning wine and oil, just as it is said, and the vats shall overflow with wine and oil. (Joel 2:24.) It appears to me in connection with these terms, that fruits of the field and vineyard are called t’vuah [of the root bo — come in] because the farmers “bring” the whole crop in together to the homes. It is also called asif (the ingathering): ‘osef’ (the ingathering) shall not come; (Isaiah 32:10.) and the feast of ‘ha’asif’ (the ingathering). (Further, 23:16.) This is why produce is called m’leiah (fulness), because a gathering-together into one place of a mass of material or people is called milui (fulness): though there be called forth against him ‘m’lo’ (a multitude of) shepherds; (Isaiah 31:4.) even they are ‘malei’ (in full) cry after you; (Jeremiah 12:6.) together against me ‘yitmalo’un’ (Job 16:10.) — they gather themselves and come. Similarly, and his seed shall become ‘m’lo’ nations (Genesis 48:19.) — means an assembly and multitude of nations. It is further possible that produce is called m’leiah (full) as a substitute term for a blessing — that the granaries shall be full of corn, and the vats shall overflow with wine and oil, (Joel 2:24.) and the reaper fills his hands, and the binder of sheaves his bosom, (See Psalms 129:7.) and gathers grapes in the vintage. For when their portion is cursed (Job 24:18.) Scripture says, Let them be as the grass upon the housetops, which withereth afore it springeth up; wherewith the reaper filleth not his hand, nor he that bindeth sheaves, his bosom, (Psalms 129:6-7.) but when their portion is blessed, it is called m’leiah (full). And in that case dim’acha [literally: “your tear”] is an allusion to wine and oil, a usage borrowed from dim’ath ha’ayin (tear of the eye), because the drops from the grape and olive resemble the tear of the eye. Or it may be that all moisture that falls in globules — even drops of water — are called dim’ah (tear), such as: and mine eyes shall run down ‘dim’ah’ (with tear), (Jeremiah 13:17.) and it is not a term used only for tears. And the intention of the verse is, that when you gather in the crops of the field, and the granaries will be full of corn, (Joel 2:24.) and you press the grapes and olives to extract their juice, and the vats shall overflow with wine and oil, (Joel 2:24.) you should not delay them in your possession, but right at the beginning you are to give your tithings to Me, just as He said, The first fruits of thy corn, of thy wine, and of thine oil… shalt thou give him — [i.e., the priest]. (Deuteronomy 18:4.) In the opinion of our Rabbis, (Mechilta here on the Verse.) of blessed memory, thou shalt not delay means that: “you are not to set aside last what should be first, [and set aside first what should be last].” Now here He did not explain [the correct order of the gifts], for here He mentions the commandments in a general way, and afterwards He explained them in detail. The Rabbis arranged the order of the gifts as follows: first-fruits, the heave-offering, the First Tithe, and the Second Tithe. (The first-fruits are brought to the Sanctuary and then given to the priest. The heave-offering is given to the priest, the First Tithe to the Levite, and the Second Tithe is eaten by the owner in Jerusalem. See “The Commandments,” Vol. II, pp. 145-146, for full discussion of this commandment.) This order they established on the basis of the following interpretation with reference to these gifts, just as we have been taught: (Terumoth 3:7.) “How do we know that first-fruits come before the heave-offering, being that this one is called by Scripture terumah (heave-offering) and reshith (the first), and the other is also called terumah and reshith? (Deuteronomy 12:6 speaks of first-fruits as terumath yedchem (the heave-offering of your hand); they are called reshith in this Scriptural section (further 23:19). The heave-offering is called terumah in Numbers 18:8, and is called reshith in Deuteronomy 18:4.) First-fruits have priority because they are the first [to grow] of all produce. The heave-offering comes before the First Tithe, because it is called reshith (the first), (Deuteronomy 12:6 speaks of first-fruits as terumath yedchem (the heave-offering of your hand); they are called reshith in this Scriptural section (further 23:19). The heave-offering is called terumah in Numbers 18:8, and is called reshith in Deuteronomy 18:4.) and the First Tithe comes before the Second Tithe because it contains in it reshith” [since the Levite who receives the First Tithe must give a tenth of it as terumah to the priest]. Onkelos translated m’leiathcha v’dim’acha: “bikurach (your first fruit), v’dim’ach.” (Onkelos thus left the Hebrew word v’dim’acha untranslated. As explained further it is a term denoting the priest’s share of the produce — in other words, the terumah [or the heave-offering]. According to Onkelos the verse thus refers to the first-fruits and the heave-offering.) And Rashi explained: “M’leiathcha — this means the duty which falls upon you when your crop becomes fully ripened, and it refers to the first-fruits. V’dim’acha means the heave-offering. But I do not know what the term dim’a means.” It is similarly stated in the Mechilta: (Mechilta here on the Verse.) “M’leiathcha means the first-fruits which are taken from the full crop, and dim’acha means the heave-offering.” Perhaps in the same way that according to the Rabbis the first-fruits are called in this verse m’leiah (fulness), because they are taken from the full crop, so the heave-offering is called dim’ah [literally: “tear” or “outflow,” as explained above], because it is set aside from wine and oil, [as liquids], not from the fruit. Scripture mentioned only these two kinds of produce, [wine and oil], in order to hint at the law that the heave-offering only has to be set aside from them when in the form of wine and oil, there being no obligation upon the owner to anticipate and set it aside when they are still grapes and olives. Thus He only mentioned these commandments here by way of allusion, as if to say, “Be careful to keep these commandments about which I will command you further,” in a similar manner to that which He said above, and I will appoint thee a place whither he may flee. (Above, 21:13.) This was in order to write down these commandments in the book of the covenant (Further, 24:7.) which He mentions in a subsequent section, and Scripture explains them all again in another place, [each one in detail].

Rashi on Joshua 10:13:1

Is it not written [in the Seifer Ha Yoshor.] This subject is recorded in the Torah, (What is the Seifer Ha Yoshor that is mentioned in this verse? We do not have any book that is called by that name. Rashi identifies the Seifer Ha Yoshor with Seifer Bereishis. It is so called because Yoshor means upright, and this refers to our righteous forefathers, Avrohom, Yitchok and Yaakov.) for Yaakov had said to Yosef, regarding the descendents of Ephraim “The fame of his descendants will fill the nations.” (Bereishis 48:19.) When did this occur? On the day the sun stood still for Yehoshua, the entire world was filled with the fame of Yehoshua. (Yehoshua was a descendant of the tribe of Ephraim.) The sun stood still half-way in the sky (It stood still half-way through its orbit in the sky.) and did not hasten to set for a complete day.

Sforno on Exodus 3:7:1

ראה ראיתי את עני עמי, “I have indeed seen the plight of My people.” A reference to the righteous ones among them who groaned and sighed over the sins of their generation and their resulting plight, praying. In response to the prayer of these righteous people the angel answered out of the burning bush. The meaning of the words ראה ראיתי is “indeed I have seen, taken notice.” This construction is normal wherever the Torah employs a dual, duplicate construction. The reason for the duplication is as if to contradict someone who denies that G’d has seen what goes on. It is as if saying: ‘in spite of anything you think or say, I insist that you are wrong and I am right.” It is similar to Yaakov negating Joseph’s trying go correct the position of his hands when he was blessing Ephrayim and Menashe. At that time Yaakov simply said: “I know my son, I know.” (Genesis 48,19) The angel confirmed to Moses that in spite of G’d being aware of the Israelite’s problems and the fact that He was going to inflict numerous plagues on the Egyptians, the latter would not simply collapse in spite of all the plagues. My intention with the plagues is not to destroy the Egyptians and to leave the Israelites in their place, on their land, but I want to save the Israelites and to take them out of Egypt in order to settle them elsewhere.

Tribal Lands, Chapter 13; Menasheh 18

When Joseph saw that his father was placing his right hand on Ephraim’s head, he thought it wrong; so he took hold of his father’s hand to move it from Ephraim’s head to Manasseh’s. “Not so, Father,” Joseph said to his father, “for the other is the firstborn; place your right hand on his head.” But his father objected, saying, “I know, my son, I know.” Genesis 48:17–19

Tribal Lands, Chapter 13; Menasheh 22

Yet, though Jacob reassured Joseph that Manasseh would not be forgotten, he insisted on granting the superior blessing to the younger Ephraim: “He too shall become a people, and he too shall be great. Yet his younger brother shall be greater than he, and his offspring shall be plentiful enough for nations” (Genesis 48:19).

Tribal Lands, Chapter 14; Ephraim 7

Israel [Jacob] stretched out his right hand and placed it on Ephraim’s head, though he was the younger…[Jacob] guided his hand deliberately.…When Joseph saw this, it seemed wrong to him.…But his father insisted and said, “I know it, my son, I know it. [Manasseh] too will become a tribe; he, too, will attain greatness. However, [Ephraim] will become greater than he, and his descendants will become the fullness of the tribes.” Genesis 48:14–19

Second Temple

Jacob intentionally crossed his hands and placed his right hand on the younger son, Ephraim, and his left hand on the elder son, Manasseh, when blessing Joseph's sons, indicating that Ephraim would be greater than Manasseh, contrary to Joseph's initial distress over the perceived mistake.

Allegorical Interpretation of Genesis, Book III 30:1

[90] What led this same Jacob, when Joseph brought to him his two sons, the elder Manasseh and the younger Ephraim, to cross his hands and place his right hand on Ephraim the younger son and his left hand on Manasseh the elder; and when Joseph was distressed by it and imagined that his father had made an unintentional mistake in so placing his hands, to say it was no error, but “I know, my child, I know, this one too shall be a people, this one too shall be exalted, but his younger brother shall be greater than he”? (Gen. 48:19).

Talmud

The Gemara discusses how the sun stood still for Joshua, alluding to this event in Genesis where it mentions Ephraim becoming a multitude of nations, which occurred when the sun stood still for Joshua as recorded in Joshua 10:13.

Avodah Zarah 25a:2

The Gemara asks: And where is it alluded to in Genesis that the sun would stand still for Joshua? The verse states in reference to Ephraim, who was Joshua’s ancestor: “And his seed shall become a multitude of nations” (Genesis 48:19). The Gemara asks: When will he become a multitude of nations? He became a multitude of nations at the time when the sun stood in place for Joshua, as it is written: “And the sun stayed in the midst of heaven, and hastened not to go down for an entire day” (Joshua 10:13).

Targum

Jacob acknowledges that Ephraim will become great, but he also recognizes that his younger brother, Manasseh, will be even greater and his descendants will rule over nations.

Onkelos Genesis 48:19

His father refused, and he said, I know my son, I know. He too will become a people, he too will become great; however his younger brother will be greater than he, and [the fame] of his descendants will fill [rule] the nations.

Targum Jonathan on Genesis 48:19

But his father was not willing, and said, I know, my son, I know that he is the firstborn, and also that he will be a great people, and will also be multiplied; yet will his younger brother be greater than he, and his sons be greater among the nations.

וַיְבָ֨רְכֵ֜ם בַּיּ֣וֹם הַהוּא֮ לֵאמוֹר֒ בְּךָ֗ יְבָרֵ֤ךְ יִשְׂרָאֵל֙ לֵאמֹ֔ר יְשִֽׂמְךָ֣ אֱלֹהִ֔ים כְּאֶפְרַ֖יִם וְכִמְנַשֶּׁ֑ה וַיָּ֥שֶׂם אֶת־אֶפְרַ֖יִם לִפְנֵ֥י מְנַשֶּֽׁה׃ 20 E So he blessed them that day, saying, “By you shall Israel invoke blessings, saying: God make you like Ephraim and Manasseh.” Thus he put Ephraim before Manasseh.
The text discusses God preparing for recovery before bringing troubles, illustrated by Yaakov blessing Ephrayim over Menashe to prepare individuals for God's kindness. Ephraim's superiority over Menashe is emphasized in blessings, with Ephraim placed first to reflect his importance. The beauty of the beard in Kabbalah symbolizes blessings from Atika Kadisha, extending to Israel Saba and Tevunah. Liturgy includes blessings for children based on Ephraim and Menashe's descendants and matriarchs, asking for divine protection and peace. Midrash discusses Joseph's righteousness, the lighting of the Chanukah menorah, Ephraim being placed before Manasseh, the ordeal of bitter waters, and the offerings of the chieftains of the tribes. Rabbi Emden blessed both sons and daughters, with Numbers 2:18 describing Ephraim's division in the west. Targum emphasizes Ephraim's superiority over Menasheh in blessings.

Chasidut

The text discusses the concept that God first arranges for recovery before bringing on troubles, using a Talmudic parable of putting water in a pot before boiling it. This is illustrated through the story of Yaakov blessing Ephrayim over Menashe, showing that it was not favoritism but a lesson in preparing individuals to fully benefit from God's kindness and elevate themselves. This is symbolized by Ephrayim being placed before Menashe, reflecting the idea of preparing individuals before bestowing gifts of loving kindness.

Kedushat Levi, Genesis, Vayechi 1

Genesis 48,20. “He blessed them on that day, saying: ‎may G’d make you like Ephrayim and Menashe; he positioned ‎Ephrayim (the younger) in front of Menashe.” Before ‎commenting on this verse, let us first explain a puzzling passage ‎in the Talmud Megillah, 15. The Talmud invites the reader ‎to note that G’d’s way of doing (relating to) things is radically ‎different from the way human beings do (relate to) things. A ‎human being is in the habit of putting the pot on the stove ‎before pouring water into it, whereas G’d first pours water into it ‎before putting it on the stove to boil. The Talmud “illustrates” ‎this by quoting Jeremiah 10,13 ‎לקול תתו המון מים בשמים‎, “when He ‎makes His voice heard there is rumbling of water in the heavens.” ‎We have explained this in connection with Exodus 15,26 ‎כל המחלה ‏אשר שמתי במצרים לא אשים עליך כי אני ה' רופאך‎, “all the diseases that I ‎brought upon Egypt I will not bring upon you, for I am the Lord ‎your Healer.” We derive the rule that G’d arranges for the ‎recovery before He brings on the plague from the above verse, ‎where G’d describes Himself as our Healer prior to our having ‎been smitten with any disease. When G’d brings on troubles to ‎‎“good” Jews, the reason is only in order to make the victim aware ‎of Who it is Who orchestrates his being saved from the ‎consequences of disease or other troubles. Our author ‎understands the word ‎מחלה‎ as an activity, not a state of being ‎passively sick, as is the customary translation [The first ‎letter ‎מ‎ is indicative of the person or cause who brings on the ‎disease. Ed.] In other words, G’d is saying that the ‎חולי‎, ‎disease, that He brought upon the Egyptians, He will not bring ‎upon the Israelites as even if the Israelites were to be struck by ‎disease, the purpose would be a constructive one, namely to ‎teach them Who will save them. In order for man, especially the ‎Jewish man, to become a vessel fit to benefit fully from G’d’s ‎kindness, largesse, etc., this vessel first has to undergo ‎preparatory stages. Just as if one wants to convert a small vessel ‎into a big vessel one first has to break up the small vessel, so G’d, ‎in order to achieve the proper influence on the human being He ‎desires to elevate, i.e. to make a “bigger” human being out of him, ‎has to afflict him first with ‎חולי‎, a disease, or its equivalent. In the ‎above quoted parable with the pot and the water to be boiled in ‎it, the disease is called “the pot,“ and the “water” represents the ‎deeds of loving kindness bestowed on the individual or ‎community by G’d. In other words, G’d first supplies the materials ‎that will refine the human beings, and only then will He bestow ‎the gifts testifying to His loving kindness, when the recipient will ‎not let those gifts go to waste. The result will be a more mature ‎and insightful personality.‎ The foregoing introduction will help the reader understand ‎that the Torah writing that Yaakov placed Ephrayim, although ‎the younger brother, in front of his older brother Menashe, was ‎not another example of Yaakov showing preference for one of his ‎grandchildren at the expense of the other grandchild, as he had ‎done once when he showed preference for his son Joseph with ‎almost tragic and irreversible consequences. There was no need ‎for the Torah to repeat this aspect, as it had already told us that ‎Yaakov had been adamant in placing his right hand on Ephrayim, ‎the younger of the brothers in verses 13-15. The Torah uses the ‎‎“names” of the two sons of Joseph to illustrate the point made in ‎the parable in the Talmud in Megillah 15.‎

Commentary

Jacob blessed Ephraim and Menasheh, placing Ephraim before Menasheh in all blessings, indicating Ephraim's superiority. This order was to be maintained in future blessings by Israelites. Ephraim's name was mentioned first not physically, but to emphasize his importance and precedence. This order was fulfilled in historical events, such as the consecration rites for the Tabernacle.

Chizkuni, Genesis 48:20:1

וישם את אפרים לפני מנשה, “he positioned (in the blessing) the name of Ephrayim before the name of Menashe.” He had done so already in verse 5, before the sequence of the blessing had become an issue. By making a comparison with Reuven and Shimon in that order, his intention had been unmistakable.

Da'at Zekenim on Genesis 48:20:1

וישם את אפרים לפני מנשה, “thus he placed Ephrayim ahead of Menashe.” When did this blessing and its order become fulfilled, historically? When you look at the consecration rites for the Tabernacle in the desert, in Numbers 7,48, you will find that the prince of Ephrayim presented his offering ahead of the tribe of Menashe, who did so only in verse 54 of that chapter. In this way the statement in Isaiah 44,26, that G–d fulfils the words of his servant, was fulfilled. (B’reshit Rabbah, 97,5)

Ibn Ezra on Genesis 48:20:1

BY THEE SHALL ISRAEL BLESS. All the Israelites. (Israel here doesn’t refer to Jacob but to all of Jacob’s descendants (Krinsky).)

Ibn Ezra on Genesis 48:20:2

AND HE SET EPHRAIM BEFORE MANASSEH. In the enunciation of the blessing. (Viz., “God make thee as Ephraim and as Manasseh.”)

Or HaChaim on Genesis 48:20:1

ויברכם ביום ההוא לאמור, He blessed them on that day, saying, etc. The Torah means that Jacob gave the boys such a full measure of blessings that everybody said that the simplest way to bestow blessings on Jewish children in the future would be to mention that they should be as blessed as Ephrayim and Menashe were blessed by Jacob.

Or HaChaim on Genesis 48:20:2

וישם את אפרים לפני מנשה, He placed Ephrayim ahead of Menashe. This is not to be understood literally. The Torah means that by mentioning Ephrayim ahead of Menashe Jacob had in effect given Ephrayim a measure of precedence over Menashe. What true Jewish father would reverse the formula that Jacob had used when he blessed his grandchildren? We still mention Ephrayim the younger of the two ahead of Menashe the firstborn when we bless our children.

Rabbeinu Bahya, Bereshit 48:20:1-2

בך יברך ישראל, “By you shall Israel bless:” Yaakov told Joseph that when Israel would bless its children they would hold up Joseph’s children as the models they hoped their own children would emulate. When blessing Jewish boys the father would invoke the names of Ephrayim and Menashe as the models he wished G’d to use when blessing his own children. וישם את אפרים לפני מנשה, “he placed Ephrayim ahead of Menashe.” The Torah means that in all the blessings Yaakov bestowed he always mentioned the name of Ephrayim before mentioning the name Menashe. He did so knowing full well that Ephrayim was the younger of the two as he had detected qualities in the character of Ephrayim which were superior to those of Menashe. It is also possible to interpret the words: “ahead of Menashe,” in a literal sense, i.e. Ephrayim stood in front of Menashe. In that event Yaakov would not have referred to Ephrayim’s superiority over Menashe. The words “in front of Menashe” would emphasize Menashe’s superiority, his being used as the term of reference. We find something similar in Genesis 44,14 where Yehudah is mentioned before Joseph and the Torah describes the brothers as prostrating themselves “before Him,” meaning Joseph, of course, seeing he was superior in stature to Yehudah though he was named last. If we accept this interpretation then the lesson in etiquette which Yaakov taught us on that occasion was that the older brother is to be treated respectfully because he is biologically senior. When a person places someone in front of a person of superior rank then this does not mean that the person so placed is superior but the very opposite is the case. This interpretation does not conflict with the fact that Yaakov foresaw a greater future for Ephrayim. On the contrary, precisely because in the future someone may attain a higher rank than his brother this is no excuse not to defer to his older brother when this future has not yet occurred.

Radak on Genesis 48:20:1

ויברכם. He bestowed an additional blessing on them on the same day, saying: בך יברך ישראל, whenever an Israelite wants to bestow a blessing on his son, he will preface it with the words: ישימך אלוקים כאפרים ומנשה. “May the Lord make you to be like Ephrayim and Menashe.”

Radak on Genesis 48:20:2

וישם את אפרים לפני מנשה, in this blessing too, Yaakov placed more emphasis on the recipient of the blessing being compared to Ephrayim, the younger of Joseph’s sons, by mentioning his name first. Even the choice of words כאפרים וכמנשה instead of כאפרים ומנשה, indicated clearly that Menashe was considered secondary in Yaakov’s blessing. He was considered the adjunct.

Ramban on Genesis 48:20:1

AND HE BLESSED THEM THAT DAY. The meaning of that day is that since Joseph had urged him to give Menasheh precedence, the verse declares that Jacob did not wish to remove his right hand from Ephraim’s head to that of Menasheh. Moreover, he expressly reiterated on that occasion, in Joseph’s presence, when he blessed them by saying, As Ephraim and Menasheh. And he put Ephraim before Menasheh in all his blessings.

Ramban on Genesis 48:20:2

BY THEE SHALL ISRAEL BLESS. Jacob addressed this to Joseph. It means that the nation of Israel will bless with your children and say to those being blessed, God make thee as Ephraim and Menasheh.

Rashbam on Genesis 48:20:1

בך יברך ישראל, each Israelite his respective son.

Rashbam on Genesis 48:20:2

וישם את אפרים לפני מנשה, he did this not physically, but by mentioning Ephrayim’s name in the blessing ahead of the name of Menashe. The expression (verb) שימה, or לשום respectively can be used with words (intangibles) as well as with people and tangible objects. A prominent example of it being applied to intangible concepts is Exodus 21,1 ואלה המשפטים אשר תשים לפניהם, “and these are the laws, judicial concepts, you are to place before them.” Or. In Deuteronomy 4,41 וזאת התורה אשר שם משה, “and this is the Torah which Moses placed, etc.” The reference was not to the Torah scroll, but to what was written in it. Also in Deuteronomy 31,19 the line שימה בפיהם, does not refer to something being placed in the mouth of the people, such as food, but it refers to the words in the written Torah being fed to the people as if food fed through their mouths.

Rashi on Genesis 48:20:1

בך יברך ישראל IN THEE SHALL ISRAEL BLESS — When one wishes to bless his sons he will bless them by reciting the formula with which they were blessed — a man will say to his son, “God make thee as Ephraim and as Manasseh.”

Rashi on Genesis 48:20:2

וישם את אפרים AND HE PUT EPHRAIM etc. — i.e. in the blessing he bestowed upon them he put Ephraim’s name before that of Manasseh, so giving him precedence over his brother when the Israelites encamped and marched beneath their banners in the wilderness (cf. Numbers 2:18 and Numbers 10:22), and when at the dedication of the altar by the princes of the tribes each brought his gifts (cf. Numbers 7:48 Numbers 7:54). (see Genesis Rabbah 97:5).

Rav Hirsch on Torah, Genesis 48:20:1

ביום ההוא: an jenem Tage ward zuerst ברכה ausgesprochen, die seitdem im Munde aller Kinder segnenden jüdischen Eltern lebt. Daher auch die beiden Worte voll und pathetisch auseinander gezogen: בך יברך וגו׳ .ויבָרֲכם לאמור : deine Kinder sollen so gesegnet werden, daß, wenn Väter in Israel ihre Kinder segnen wollen, sie keinen höheren Segen kennen mögen, als: Gott lasse dich wie Efrajim und Menasche werden.

Siftei Chakhamim, Genesis 48:20:1

He will bless them with their blessing and a person will say to his son... Since the term “Yisroel” means the people of Yisroel, which is a plural noun, why does it say ישימך, in the singular form? Thus Rashi adds, “And a person will say to his son...”

Siftei Chakhamim, Genesis 48:20:2

Insofar as his blessing was concerned. Ahead of Menasheh... [Rashi is explaining] that this was not a literal placing; Yaakov did not take Ephraim and put him in front of Menasheh. Rather, it was a placing [in order] of importance, that Ephraim comes first for the banners, etc.

Steinsaltz on Genesis 48:20

He blessed them that day, saying: By you shall Israel bless their children, saying: May God make you like Ephraim and like Manasseh, and he placed Ephraim before Manasseh in the text of the blessing. 9 In practice as well, Manasseh was given secondary status, despite the fact that he was the firstborn.

Tur HaArokh, Genesis 48:20:1

ויברכם ביום ההוא, “He blessed them both on that day;” the words “on that day,” are important, seeing that Joseph pressured his father to place his right hand on Menashe and to bless him first. The Torah clearly shows that Yaakov resisted this pressure and did not want to remove his right hand from the head of Ephrayim. Not only that, but when Yaakov eventually pronounced the blessing, he made a point of naming Ephrayim first in his blessing so that when the parents of Jewish children would bless their children in the future they would always mention Ephrayim first when wishing that their children model themselves after these two sons of Joseph.

Tur HaArokh, Genesis 48:20:2

בך יברך ישראל, ”when the Jewish people bless their children they will do so by referring to you, Joseph, to your well turned out children.” They will express the fervent hope that their own children would turn out as successfully.

Kabbalah

The beauty of the beard is seen in nine features, which increase to twenty-two when the ointment of the thirteen founts of Atika Kadisha shines on Zeir Anpin's beard. This blessing extends to Israel Saba and Tevunah, and Zeir Anpin blesses with the Kaf-Bet attributes. The features of the beard are fashioned from the attributes of Atika Kadisha, allowing one to enter the world to come without shame.

Idra Zuta 145

The beauty of the beard appears in nine features. And when the superior ointment of the thirteen founts of the beard of Atika Kadisha shines on this beard of Zeir Anpin, twenty-two features appear altogether. Everyone is then blessed above and below, and Israel Saba and Tevunah that is Zeir Anpin is blessed by it. The sign for it is, “By you (becha) shall Israel bless” (Bereshit 48:20), that is, Zeir Anpin that is called Israel will bless with the Kaf-Bet (22) spelling becha attributes. All the features of the beard were expounded upon in the Holy Gathering; they were all fashioned out of the attributes of Atika Kadisha. Here I wish to reveal that which has not been revealed there, to enter the world to come without shame.

Liturgy

Various Siddurim include blessings for children based on the descendants of Ephraim and Menashe, as well as matriarchs such as Sarah, Rebecca, Rachel, and Leah. The blessings ask for God's protection, grace, and peace upon the children, emphasizing divine guardianship and blessings of longevity and safety.

Siddur Ashkenaz, Shabbat, Shabbat Evening, Blessing the Children 1

May God make you like Ephraim and Manasseh. May God make you like Sarah, Rebecca, Rachel, and Leah.

Siddur Edot HaMizrach, Shabbat Evening, Blessing of Children 4

May G·d place you like Ephraim & like Menasheh. May G·d Bless you & Guard you. May G·d shine His Countenance upon you & bestow grace upon you. May G·d lift His Countenance to you & give you peace.

Siddur Sefard, Shabbat Evening Meal, Blessing the Children 3

May God make you like Ephraim and Menashe.

Siddur Sefard, Various Blessings, Redeeming Firstborn 14

May God make you as Ephraim and Menashe. Adonoy bless you and guard you. Adonoy shine His countenance upon you and be gracious unto you. Adonoy turn His countenance toward you and grant you peace. Adonoy is your guardian; Adonoy is your shelter at your right hand. For length of days and years of life and peace, will He add to you. Adonoy will guard you from all evil, He will preserve your soul.

Midrash

Pesikta Rabbati 3:1 explains Joseph's righteousness in avoiding being alone with his father to prevent Jacob from questioning his brothers' actions. Midrash Tanchuma, Nasso 29:1 discusses the lighting of the Chanukah menorah and emphasizes the importance of following the decrees of the elders. Bereshit Rabbah 97:5 highlights how Ephraim was placed before Manasseh in various aspects, showing the fulfillment of Jacob's decree. Bamidbar Rabbah 9:40 explains the process of the ordeal of the bitter waters for a woman suspected of adultery, and how the righteous can be a blessing for the wicked. Lastly, Bamidbar Rabbah 14:4 and 14:5 detail the offerings brought by the chieftains of the tribes, symbolizing various aspects of the patriarchs and their descendants.

Bamidbar Rabbah 14:4

“On the seventh day…” – that is what is written: “The words of the wise are like goads, and like implanted nails are the collectors of wisdom; they were given from one shepherd” (Ecclesiastes 12:11). It is taught: there was an incident involving Rabbi Yoḥanan ben Beroka and Rabbi Elazar Ḥisma, who went to greet Rabbi Yehoshua in Pekiin. Rabbi Yehoshua said to them: ‘What novel idea was taught today in the study hall?’ They said to him: ‘We are your students and we drink from your water.’ He said to them: ‘Nevertheless, it is impossible for there to be a study hall without a novel idea.’ He asked them: ‘Whose week was it?’ ‘It was the week of Rabbi Elazar ben Azarya.’ (See Berakhot 28a, where the arrangement that had Rabban Gamliel serving at the head of the yeshiva three weeks a month and Rabbi Elazar ben Azarya one week is explained.) ‘On what was the lecture today?’ They said to him: ‘It was regarding the portion of assembly.’ ‘What did he expound in its regard?’ ‘“Assemble the people, the men and the women and the children” (Deuteronomy 31:12). If men come to learn, and women come to hear, why the children? It is in order to reward those who bring them.’ He said to them: ‘You had this fine pearl in your hands, and you sought to conceal it from me?’ Moreover, he expounded: “You have elevated the Lord this day.… And the Lord has elevated you, this day…” (Deuteronomy 26:17–18) – the Holy One blessed be He said to the Jewish people: You have rendered Me a single entity in the world, as it is written: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4), and I will render you a single entity in the world, as it is stated: “Who is like Your people, like Israel, one nation on earth” (II Samuel 7:23). He also commenced and taught: “The words of the wise are like goads” (Ecclesiastes 12:11) – why are matters of Torah likened to a goad? It is to tell you: Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the heart of those who study them from the paths of death to the paths of life. If so, just as this goad is movable, so too matters of Torah are movable? The verse states: “And like implanted nails” (Ecclesiastes 12:11). If so, just as this nail diminishes and does not expand, (When the nail is removed from the wall, it leaves a hole.) so, matters of Torah diminish and do not expand. The verse states: “Implanted [netuim]” – just as this sapling [netia] flourishes and multiplies, so too, matters of Torah flourish and multiply. “The collectors of wisdom [baalei asupot]” (Ecclesiastes 12:11) – these are Torah scholars, who sit in many groups [asupot] and engage in Torah study. These rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid. Lest a person say: Since these rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid, how can I study Torah now? The verse states: “They were given from one shepherd” (Ecclesiastes 12:11). One God gave them; one leader said them from the mouth of the Master of all creation, blessed be He, as it is written: “God spoke all these matters” (Exodus 20:1). You, too, render your ears like a funnel and acquire for yourself a heart that hears the statements of those who rule it ritually impure and the statements of those who rule it pure; the statements of those who prohibit and the statements of those who permit; the statements of those who disqualify and the statements of those who rule it valid. He said to them in this formulation: No generation that Rabbi Elazar ben Azarya is in its midst, is orphaned. Another matter: “The words of the wise are like goads [kadarvonot]” – Rabbi Tanḥuma bar Abba said: Just as this goad directs the cow to plow its furrow, so, the words of the wise direct this person to the paths of the Holy One blessed be He. Rabbi Tanḥuma said: The Mishna called it marde’a, and the Bible called it darvan and malmad, as it is written: “A cattle goad [malmad]” (Judges 3:31), and likewise, “and to set the goad [darvan]” (I Samuel 13:21). Rabbi Natan said: Why is it called marde’a? It is because it imparts knowledge [moreh de’a] to the cow. Why is it called darvan? It is because it causes understanding to reside [dar bina] in the cow. Why is it called malmad? It is because it teaches [melamed] the cow to plow in its furrow. The same is true of the words of the wise; they cause wisdom to reside in people, impart knowledge in them, and teach them the ways of the Holy One blessed be He. “And like implanted nails” (Ecclesiastes 12:11) – they are implanted in a person when he observes them. Why are they likened to a sapling [netia]? Just as the roots of a tree take root everywhere, so the words of the wise enter and take root throughout the body. “The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are they like implanted nails in a person? It is when a master of Torah enters to teach, and they gather [ne’esafim] to hear. “They were given from one shepherd” (Ecclesiastes 12:11) – on the first day of the festival, Rabbi Yoḥanan would recite the blessing: Blessed are You, Lord our God, who sanctified us with His mitzvot and commanded us regarding the taking of the palm branch [lulav]. The rest of the days: Regarding the mitzva of the elders. Rabbi Yehoshua would recite the blessing: Regarding the taking of the lulav, each day. Does Rabbi Yehoshua not concede to Rabbi Yoḥanan that the first day is an obligation by Torah law, as it is stated: “You shall take for you on the first day…” (Leviticus 23:40), and the rest of the days are by rabbinic law? Rabbi Shimon bar Ḥalafta said in the name of Rabbi Aḥa: That is what Rabbi Yehoshua holds. Why, then, did he do so? It is because it is written: “The words of the wise are like goads…they were given from one shepherd” (Ecclesiastes 12:11) – matters of Torah law and matters of rabbinic law were given from one shepherd. “More than that, my son, be careful: Making many books without end, and much contemplation is weariness of the flesh” (Ecclesiastes 12:12). “More than that, my son, be careful” – more than regarding matters of Torah law, be careful regarding matters of rabbinic law. Likewise it says: “As your love is better than wine” (Song of Songs 1:2) – the words of the beloved are better than the wine of Torah. Why? It is because one cannot issue halakhic rulings properly on the basis of matters of Torah, because it is vague, and it consists entirely of symbols, as it is stated: “Teach it to the children of Israel; place it [sima] in their mouths” (Deuteronomy 31:19), symbols [simanim] in their mouths. However, from statements of the Sages one can issue halakhic rulings properly, because they explain the Torah. That is why the statements of the Sages are likened to darvanot, because they cause wisdom [medayrin bina] to reside in people. Another matter: “More than that, my son, be careful” (Ecclesiastes 12:12) – Rabbi Abba of Sadronanya said: Were a person to say to you: Why were the statements of the scribes not given written, just as the matters of Torah were given; say to him: It is because it is impossible to write all their statements. That is what is written: “More than that [mehema], my son, be careful.” What is mehema? What [ma] enters you if you come to write the statements of the scribes? Why? It is because were you to write their statements, there is no limit or end to the statements that would enable producing books. That is what is written: “Making many books without end” (Ecclesiastes 12:12). What, then, shall a person do? He shall greatly exert [meyage’a] his flesh to contemplate [lahgot] the statements of the Sages. That is what is written: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12). Another matter: “And much contemplation [is weariness [yegiat] of the flesh]” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in their statements, the Holy One blessed be He will remove the evil inclination from you. That is what is written: “Flesh,” just as it says: “[I will give you a new heart…and I will remove the stony heart from your flesh]; I will give you a heart of flesh” (Ezekiel 36:26). Another matter: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in contemplation of the statements of the Sages, the Holy One blessed be He will herald you good tidings [besorot]. That is, “flesh [basar].” Another matter: If you exerted yourself greatly in the statements of the Sages, you become like a ruler [basar]; that is what is written: “Flesh [basar]” (Ecclesiastes 12:12). Likewise, it says: “Through me [bi] rulers rule [sarim yasoru]” (Proverbs 8:16). Another matter: “The words of the wise are like goads [kadarvonot]” (Ecclesiastes 12:11) – Rabbi Berekhya HaKohen said: A girl’s ball [kadur shel banot], like the sphere that children catch and throw from here to there. The statements of the Sages are the same; this states his reason and that one states his reason. Is it, perhaps, that because this one states one reason and that one says a second reason, perhaps their words are ephemeral? The verse states: “And like implanted nails” (Ecclesiastes 12:11). It did not say “and like fixed nails,” but rather, “implanted.” Why? It is because he made them like nails, and a nail that has a head is easier to extract. That is why it said: “Like implanted nails.” Roots of a tree that are planted are difficult to uproot. Why are their statements likened to a nail? It is because an iron nail that has a head, even though it is hard, it is easy to extract, and the roots of a tree that are planted even though they are difficult to extract, but they do not have strength like the strength of iron. That is why it is stated: “Like implanted nails”; matters of Torah were accorded the strength of iron and are like the planted roots of a tree. Rabbi Berekhya HaKohen ben Rabbi said: We read it masmerot, (With the letter samekh.) but it is written only masmerot. (With the letter sin.) Just as the priestly and Levite watches [mishmarot] are twenty-four, so the books (Of the Bible.) are twenty-four. It juxtaposed the statements of the scribes to matters of Torah, that they, like them, are true. Another matter: “And like [implanted] nails [ukhemasmerot]” (Ecclesiastes 12:11) – masmerot is written; just as the priestly watches are twenty-four, so too, the nails are twenty-four. The question is asked: How many nails need there be in the sandal? (So it would be permitted to wear it on Shabbat.) Rabbi Yoḥanan said: Five, corresponding to the five books of the Torah. Rav Huna said: Seven, as it is stated: “Iron and bronze your padlocks, and all your days, shall be the flow of your oil” (Deuteronomy 33:25). (Your bronze nails in your sandals shall be like your days, seven.) Rav Aḥa expounded in the name of Rabbi Ḥanina: Nine. Rabbi would allot eleven on this side and thirteen on that side, the number of priestly watches. Another matter: “Like implanted nails” (Ecclesiastes 12:11) – you affix this nail, and even though you then extract it, its place is recognizable; so, anyone against whom the Sages extend their hand, even if they subsequently accepted him, ultimately he will receive his just deserts at their hand. Another matter: “Like implanted nails” (Ecclesiastes 12:11) – when matters of Torah emerge properly from the mouths of their promulgators, they are pleasing to their listeners. “Like implanted nails [kemasmerot]” – when they emerge distorted, they are bitter for their listeners; “kemasmerot” – items that dissolve and are bitter [kemas marot]. “The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are matters of Torah implanted in this person? It is when their masters are taken [ne’esafim] from them. As long as his teacher is alive, he could be distracted and say: Whenever I need, my teacher is available to me and I can ask him. When his teacher dies, he must toil day and night to sustain his studies. He knows that he has no one to ask. That is, when is it that they are implanted in this person? It is when their masters are taken [ne’esafim] from them. “They were given from one shepherd” (Ecclesiastes 12:11) – even though this one states his reason and that one states his reason, the statements of this one and that one, all of them were given from Moses, what he received from the single One of the universe. Another matter: “The words of the wise are like goads” (Ecclesiastes 12:11) – it is taught: From where do you say that if a person heard a matter from an insubstantial one of Israel that it should be in his eyes as though he heard from a Sage of Israel? The verse states: “It will be if you hear My commandments that I command you today” (Deuteronomy 11:13), not as one who hears from the mouth of a Sage, but rather, as one who hears from the mouths of Sages, as it is stated: “The words of the wise are like goads.” Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the knowledge of a person to know the Omnipresent. And not as one hears from the mouths of Sages, but rather as one who hears from the mouths of Sanhedrin, as it is stated: “Collectors of wisdom [asupot]” (Ecclesiastes 12:11). Asupot is nothing other than Sanhedrin, as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). And not as one who hears from the mouths of Sanhedrin, but rather, as one who hears from the mouth of Moses, as it is stated: “Were given from one shepherd” (Ecclesiastes 12:11), as it is stated: “And His nation remembered the days of old, Moses” (Isaiah 63:11), and it says: “And Moses shepherded” (Exodus 3:1). And not as one who hears from the mouth of Moses, but rather as one who hears from the mouth of the Holy One blessed be He, as it is stated: “Were given from one shepherd.” “Shepherd of Israel, listen” (Psalms 80:2) – “one,” as it is stated: “The Lord is one” (Deuteronomy 6:4). It says: “[Your neck is like an ivory tower;] your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5). “Your eyes” – these are the elders, who are appointed over the congregation. Likewise it says: “For the Lord poured upon you a spirit of deep sleep, and He closed your eyes; [He covered the prophets and your leaders, the seers]” (Isaiah 29:10). (It refers to their leaders as “eyes.”) “Pools” – just as this pool, a person does not know what is in it, so, a person cannot reckon the statements of the Sages. “In Ḥeshbon” – as their conclusions are drawn through counsel and thought [maḥshava]. Where are these conclusions drawn? It is in the study halls at the gate of Bat Rabim. (Traditionally the courts, including the judges and their disciples, would assemble at the city gates.) “Your nose is like the tower of Lebanon overlooking Damascus” – if you fulfill the Torah, aspire to Elijah, to whom I said: “Return on your path to the wilderness of Damascus.” And it says: “Remember the Torah of Moses My servant.… Behold, I am sending you Elijah the prophet…” (Malachi 3:22–23). “More than that, my son, be careful” (Ecclesiastes 12:12) – the Holy One blessed be He said: I have written for you twenty-four books, be careful not to add to them. Why? “Making many books without end” (Ecclesiastes 12:12) – anyone who reads a verse that is not from the twenty-four books, it is as though he read the books of heretics. That is, “be careful making many books,” as anyone who does so has no share in the World to Come. That is what is written: “Without end,” just as it says: “But you, go to the end […at the end of the days]” (Daniel 12:13). (End here is taken to refer to the time of salvation. One who is not worthy of salvation does not merit the World to Come.) You see what is the punishment of one who adds a book. From where is it derived that one who contemplates them becomes wearied from them? “And much contemplation is weariness of the flesh” – as the flesh will not be roused from the dust, like what we learned: These have no share in the World to Come…and one who reads heretical literature. (Sanhedrin 90a.) Another matter: “The words of the wise are like goads, and like implanted nails” (Ecclesiastes 12:11) – just as this nail that is implanted in the door sustains the boards, so, when the righteous issue a decree, the Holy One blessed be He fulfills their words. Know that it is so from Jacob, as when he blessed Manasseh and Ephraim, he had the younger precede the elder, and the Holy One blessed be He fulfilled his decree. In his regard it is stated: “The words of the wise are kadarvonot” – do not read it as kadarvonot, but rather as kadrabanut, as, when Jacob decreed that the authority [rabanut] would be with Ephraim, the Holy One blessed be He fulfilled his words like an implanted nail. The Holy One blessed be He said: Since Jacob decreed regarding Ephraim that he would be first, I too will place him first regarding all matters: regarding judges, regarding banners, regarding kings, and regarding offerings. Regarding judges, (Judge in the sense of leader, as it is employed in the book of Judges.) Joshua, as he was a judge: “For the tribe of Ephraim, Hoshea son of Nun” (Numbers 13:8); and thereafter, Gideon son of Yo’ash, who was from the tribe of Manasseh. Regarding the banners, “the banner of the camp of Ephraim” (Numbers 2:18), and then, “with it is the tribe of Manasseh” (Numbers 2:20). Regarding kings, Yerovam son of Nevat was from Ephraim, and then Yehu son of Nimshi, from Manasseh. The offerings of the princes, too, when they came to present their offerings: Ephraim presents his offering first, on the seventh day, and Manasseh later, on the eighth day. Accordingly it says: “On the seventh day, prince of the children of Ephraim” and then, “on the eighth day, prince of the children of Manasseh" (Numbers 7:54). In his [Jacob’s] regard, the verse states: “You will decide something, and He will fulfill it for you” (Job 22:28).

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bamidbar Rabbah 9:40

“He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink…” – Rabbi Akiva would say: If the scroll was erased and she said: I will not drink, if it is due to fear, they give her to drink against her will. But if she said it due to certainty, (She admits that she was defiled.) they do not give her to drink; she has already been examined. “Will enter her” – why is it stated? Because it says: “Her belly will distend,” I have derived only her belly and her thigh; the rest of the limbs, from where is it derived? The verse states: “Will enter her.” “And [the woman] will become a curse” – they will curse invoking her: May it befall you as it befell so-and-so. Likewise it says: “You will leave your name as a curse for My chosen: May the Lord God put you to death; but His servants He will call by another name” (Isaiah 65:15). We find that the wicked are an oath for the righteous. From where is it derived that the righteous are a blessing for the wicked? It is as it is stated: “Nations will bless themselves by him” (Jeremiah 4:2), and it says: “He blessed them that day, saying: By you shall Israel bless, saying: May God place you like Ephraim and like Manasseh, and he placed Ephraim before Manasseh” (Genesis 48:20).

Bereshit Rabbah 97:5

“He blessed them that day, saying: By you shall Israel bless, saying: May God make you like Ephraim and like Manasseh; and he placed Ephraim before Manasseh” (Genesis 48:20). “He blessed them that day” – just as he placed him first here, (Just as Jacob mentioned Ephraim before Manasseh in this verse. ) so he placed him first everywhere. He placed him first regarding generations: These are the generations of the sons of Ephraim and then these are the generations of the sons of Manasseh. (Commentaries debate what this sentence refers to, and some suggest that it be emended or removed from the text of the midrash (see Etz Yosef; Maharzu). ) Regarding lineage: “For the children of Ephraim, their descendants, by their families” (Numbers 1:32). (Only after the tribe of Ephraim is mentioned is the tribe of Manasseh mentioned (see Numbers 1:32–35). ) He placed him first regarding inheritance: “This is the inheritance of the sons of Ephraim” (see Joshua 16:8) and then, this is the inheritance of the sons of Manasseh. (This is not a direct citation of a verse, but a reference to the discussion of the inheritance of the tribe of Manasseh, in Joshua 17:1–12. ) He placed him first in the banners: “The banner of the camp of Ephraim” (Numbers 2:18) and then, “with it is the tribe of Manasseh” (Numbers 2:20). He placed him first regarding the princes: “On the seventh day, the prince for the sons of Ephraim” (Numbers 7:48) and then, “on the eighth day, the prince for the sons of Manasseh” (Numbers 2:54). He placed him first regarding judges: Joshua from Ephraim and Gideon from Manasseh. He placed him first regarding kings: Yerovam from Ephraim and Yehu from Manasseh. He placed him first regarding blessing: “May God make you like Ephraim and like Manasseh.” He placed him first regarding blessing: “He placed Ephraim before Manasseh.”

Midrash Tanchuma, Nasso 29:1

"On the eighth day, the chieftain of the Children of Menashe" (Numbers 7:54). Teach us, our rabbi, what is [the status of] a light of Chanukah from the first day that has oil remain in it. Can [it] be lit on the second [day]? So did our rabbis teach: [Regarding] a light of Chanukah from the first day that has oil remain in it, one should add [at least] a tiny amount to it and light it on the second day. And if there was [oil] left over on the second day, he adds upon it on the third day and lights. And so on with all of the days. But if there was [oil] left over on the eighth day, he makes it into a bonfire by itself. Why? Since it was put aside for the commandment, it is forbidden to use it [for another purpose]. A person should not say, "I will not fulfill the commandments of the elders (rabbis), since they are not from the Torah." The Holy One, blessed be He, said to them, "My children, you are not allowed to say this. Rather, observe anything that they decree upon you, as it is stated (Deuteronomy 17:10-11), 'And you shall do according to [...] the law that they shall instruct you.'" Why? Because I also agree with their words, as it is stated (Job 22:28), "You will decree and it will be fulfilled for you." You should know, as behold what is written [about] Yaakov at the time that he blessed Menashe and Ephraim? "And he placed Ephraim before Menashe" (Genesis 48:20). He made the younger [go] before the older; and the Holy One, blessed be He, fulfilled his decree. When? During the sacrifices of the chieftains, such that the tribe of Ephraim sacrificed first, as it is stated (Numbers 7:48), "On the seventh day, the chieftain of the Children of Ephraim," and [only] afterwards [was the sacrifice of] Menashe. From where [do we know this]? From that what they read about the matter, "On the eighth day, the chieftain of the Children of Menashe" (Numbers 7:54).

Pesikta Rabbati 3:1

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

Quoting Commentary

Jacob crossed his arms and blessed Ephraim before Manasseh, indicating Ephraim's future greatness. Ephraim was destined to dominate Manasseh, as Jacob envisioned. This blessing is reflected in the Jewish tradition of blessing children to be like Ephraim and Manasseh, who represented success and the forgetting of roots in Eretz Yisrael during exile. Ephraim's prominence is also seen in the division of the tribes and the story of the spies. Manasseh's descendants were initially more numerous, but Ephraim eventually took precedence due to his future honor and importance.

Bekhor Shor, Deuteronomy 29:16:1

And you saw all the detestable things and the disgusting things of wood and stone that they themselves think (are thought?) as disgusting things, that they make an idol of wood or stone. When it is new they serve it, and when it is blurred(?) they detest it and throw it into the disgusting thing [i.e. dungheap] and into the dirt of the streets. And when it does not do what they want, they curse it and degrade it, as it says "and when they are hungry, they shall rage and revolt against their king and their divine beings" (Yeshayahu 8:21) and when they curse others, say: O, it is like their god who is unable to help them, like "By you shall Israel give-blessings"... (Bereishit 48:20), and it does not say "they shall curse their king and their God".

Rabbeinu Bahya, Bamidbar 1:10:1

לבני יוסף לאפרים, “For the children of Joseph,- for Ephrayim;” after the Torah had first enumerated all the sons of Leah it now turns to the sons of Rachel, mentioning Ephrayim ahead of Menashe the older seeing Yaakov had blessed Ephrayim first on is deathbed (compare Genesis 48,20). Afterwards the Torah mentioned the descendants of Binyamin. Although born last, the Torah honoured the memory of Rachel by mentioning him ahead of the sons of the maidservants. When listing the four sons of the maidservants, the Torah begins with Dan who was the senior of those four sons, whereas the Torah lists Asher next seeing that he was encamped next to Dan (compare 2,27). Next the Torah lists Gad who was the older of the sons of Zilpah. Next to him was Naftali.

Ramban on Numbers 1:32:1

OF THE CHILDREN OF JOSEPH, NAMELY, OF THE CHILDREN OF EPHRAIM. Scripture mentioned Ephraim before Menasheh, and stated Joseph’s relationship to him [which it does not do in the case of Menasheh], (Verse 34.) and similarly later [Scripture gave Ephraim precedence] at the [division of the tribes according to their] standards, by making him master of the standard, [whilst Menasheh is mentioned merely as one of the two tribes gathered around him], because in accordance with Jacob’s blessing (Genesis 48:20.) he was to be [given the honor accorded to] the firstborn, and his brother [Menasheh] was to be second to him. Moreover, the sons of Ephraim were more numerous than those of Menasheh (Ephraim totalled 40,500 (Verse 33), whilst Menasheh numbered 32,200 (Verse 35).) [and hence Ephraim was mentioned first]. But at the second census in the plains of Moab (Further, 26:3.) Scripture mentioned Menasheh first, because at that time his sons were more numerous [than those of Ephraim], (The children of Menasheh were then 52,700 (ibid., Verse 34), whilst Ephraim had only 32,500 (ibid., Verse 37).) and [also because] they took their inheritance first. (Half of the tribe of Menasheh joined the tribes of Gad and Reuben in settling during the lifetime of Moses on the east side of the Jordan (ibid., 32:33).) Similarly when mentioning the princes of the Land [who were to take possession of the Land for their respective tribes] Scripture mentioned Menasheh first, and also Joseph’s relationship to him. (Ibid., 34:23: Of the children of Joseph; of the tribe of the children of Menasheh. In the following verse Scripture mentions the prince of the children of Ephraim.) In [the story of] the spies, however, Scripture mentioned Ephraim first, and Joseph’s relationship it stated only in referring to the tribe of Menasheh. (Ibid., 13:8, 11.) It appears to me by way of homiletic exposition that it is on account of the evil report that Joseph brought [to his father] concerning his brothers (Genesis 37: 2.) that Scripture, [in the story of the spies], associates with him the spy who [was among those who] spread the evil report [about the Land, namely the spy from the tribe of Menasheh, whereas the spy from the tribe of Ephraim was Joshua the son of Nun, who was not among those who spread the evil report]. Or it may be that Scripture [in relating the story of the spies] gave honor to both [tribes who were descended from Joseph], and Ephraim had sufficient honor in its prince [Joshua the son of Nun who ministered to Moses, therefore Scripture mentioned the honor of descent from Joseph only in the case of Menasheh].

Rashi on Deuteronomy 33:28:2

עין יעקב — The word עין has the same meaning here as in (Numbers 11:7) “And its appearance (עינו) was as the appearance (עין) of crystal” (i.e., the word עין is used as a term of comparison, “as”, ”like”). The meaning is: And Israel dwelt alone like the blessing with which Jacob blessed them (cf. Targum); not like the בדד which Jeremiah used, (Jeremiah 15:17), viz., “I sat alone (בדד) [because of thy hand, for thou hast filled me with Thy indignation]”, but like the assurance which Jacob gave them, (Genesis 48:20) “And God shall be with you, and bring you back to the land of your fathers” (cf. Sifrei Devarim 356:6).

Rashi on Genesis 12:3:1

ונברכו בך AND IN THEE SHALL BE BLESSED — There are many Agadoth concerning this but the plain sense of the text is as follows: A man says to his son, “Mayest thou become as Abraham”. This, too, is the meaning wherever the phrase ונברכו בך “And in thee shall be blessed” occurs in Scripture, and the following example proves this: (Genesis 48:20) בך יברך “By thee shall Israel bless their children saying, “May God make thee as Ephraim and Manasseh”.

Rashi on Genesis 26:4:1

והתברכו בזרעך AND IN THY SEED SHALL BLESS THEMSELVES — A man will say to his son, “May your seed be as the seed of Isaac”. Such is the meaning of this phrase wherever it occurs in the entire Scriptures. The following passage is that from which this meaning may be derived for all such passages: (48:20) “By thee shall all Israel bless their children saying, “May God make thee [as Ephraim and Manasseh]”. So, too, in the case of a curse do we find a similar idea: (Numbers 5:27) “And the woman shall become a curse”, meaning that one who curses his enemy will say “May you be like such and such a woman”. Similar, also, is (Isaiah 65:15) “And ye shall leave your name for a curse unto mine elect”, meaning that one who takes an oath will say “May I be like such-and-such a person if I have really done so-and-so”.

Rashi on Numbers 5:21:3

ולשבעה [THE LORD MAKE THEE AN EXECRATION] AND AN OATH — This means, that everybody will swear through thee (i.e., by mention of thy name) — “If not (i.e., if I am not speaking the truth) may misfortune happen to me just as it happened to Mrs. So-and-so!” In a similar sense it states, (Isaiah 65:15) “and ye shall leave your name as an oath unto my chosen” which means that the righteous take an oath by mention of the punishment that came upon evil-doers. So, too, in reference to the blessing, does it state, (Genesis 12:3) “and through thee (i.e., by mention of thy name) shall bless themselves [all the families of the earth]”; (Genesis 48:20) “By thee shall Israel bless, saying, [God make thee as Ephraim and as Manasseh]” (Sifrei Bamidbar 14).

Tribal Lands, Chapter 13; Menasheh 15

Joseph took the two of them, Ephraim with his right hand, to Israel’s left, and Manasseh with his left hand, to Israel’s right, and brought them close to him. But Israel stretched out his right hand and laid it on Ephraim’s head, though he was the younger, and his left hand on Manasseh’s head – thus crossing his hands – although Manasseh was the firstborn.…Thus he put Ephraim before Manasseh. Genesis 48:13–20

Tribal Lands, Chapter 13; Menasheh 23

As Joseph entered with his two sons, Jacob declared that the future of the nation of Israel would feel the impact of these two grandsons as much as they would feel that of the personalities of the other tribes: “Manasseh and Ephraim will be as Reuben and Simeon to me” (Genesis 48:5). Jacob understood that Ephraim was destined for a measure of greatness beyond that of his older brother. No matter Joseph’s preference, Jacob envisioned Ephraim dominating Manasseh, both then and in the future: “Yesimkha Elokim ke-Ephraim ve-khe-Menasheh” (May God make you like Ephraim [first, and then] like Manasseh). (“I know Gideon will be of Manasseh; but Joshua will come from Ephraim!” BR 97:4–5; MHG I, 717 and 722–723; Tan. VeYeĥi 6; PRE 12b; Targum Yerushalmi, Genesis 48:20.)

Tribal Lands, Chapter 13; Menasheh 8

Jewish tradition is to bless our children that God make them as Ephraim and Manasseh, (Genesis 48:20.) people whose very names reflected aspirations for success within the broader world. More profoundly, and painfully: Manasseh and Ephraim represented the very forgetting of our roots in Eretz Yisrael, a necessary stage in our national development. Joseph understood, as we must, the necessity of letting go for a time, of planting ourselves firmly in galut (exile), though it may be a “land of affliction.”

Responsa

Rabbi Emden did not have the practice of only blessing sons and not daughters, as he wrote to bless "the children" indicating both sons and daughters were blessed with the same blessing of Jacob. This is supported by the implication in Scripture that the blessing is for all of Israel.

Responsa Benei Banim, Volume IV, Essays 10:3

Did Rabbi Emden have the practice of only blessing the sons and not the daughters? That is unlikely. From that which he wrote, "to bless the children," and not, "the sons," it appears that they would bless the sons and daughters alike with the same blessing of Jacob, "May God make you like Ephraim and like Manasseh." And that is what is implied in Scripture: By you shall Israel invoke blessings (Genesis 48:20) — that the blessing is for all of Israel.

Tanakh

Numbers 2:18 describes the standard of the division of Ephraim on the west, led by chieftain Elishama son of Ammihud.

Numbers 2:18

On the west: the standard of the division of Ephraim, troop by troop. Chieftain of the Ephraimites: Elishama son of Ammihud.

Targum

Jacob blessed Ephraim and Menasheh, saying that the people of Israel would bless their children to be like them. He also decreed that Ephraim would be placed ahead of Menasheh in the numbering of the tribes [Onkelos Genesis 48:20; Targum Jonathan on Genesis 48:20].

Onkelos Genesis 48:20

He blessed them on that day saying: Through you shall [the People of] Israel bless saying; May Elohim make you as Ephraim and Menasheh. He placed Ephraim ahead of Menasheh.

Targum Jonathan on Genesis 48:20

And he blessed them in that day, saying, In thee, Joseph my son, shall the house of Israel bless their infants in the day of their circumcision, saying, The Lord set thee as Ephraim and as Menasheh. And in the numbering of the tribes the prince of Ephraim shall be numbered before the prince of Menasheh. And he appointed that Ephraim should be before Menasheh.

וַיֹּ֤אמֶר יִשְׂרָאֵל֙ אֶל־יוֹסֵ֔ף הִנֵּ֥ה אָנֹכִ֖י מֵ֑ת וְהָיָ֤ה אֱלֹהִים֙ עִמָּכֶ֔ם וְהֵשִׁ֣יב אֶתְכֶ֔ם אֶל־אֶ֖רֶץ אֲבֹתֵיכֶֽם׃ 21 E Then Israel said to Joseph, “I am about to die; but God will be with you and bring you back to the land of your ancestors.
Jacob, close to death, reassures Joseph that God will be with his descendants and will bring them back to the land of their fathers after 400 years, emphasizing the irrevocable promise and assigning an extra share to Joseph's descendants. Jacob prophetically assures Joseph of the future restoration to the land. The text advises scholars not to argue over traditions or interpretations, emphasizes the importance of listening and being careful with words, and highlights the faithful testimony of God. Jacob gave Joseph signs to identify the future redeemer of Israel and granted him Shekhem for not acting like his brothers. Ramban questions Moses asking for God's name as a sign, with the response indicating God's mercy and assurance of His presence with the Israelites. Israel dwells safely in a land of abundance under God's protection, while Targum highlights Jacob reassuring Joseph of God's support and promise to restore them to the land of their fathers.

Commentary

Jacob, close to death, reassures Joseph that God will be with his descendants and will bring them back to the land of their fathers after 400 years. This promise is irrevocable, with Jacob emphasizing that the land was given by God to the patriarchs, and he assigns an extra share to Joseph's descendants. Despite not returning to Canaan himself, Jacob prophetically assures Joseph that God will restore them to the land in the future.

Or HaChaim on Genesis 48:21:1

ויאמר ישראל אל יוסף הנה אנכי מת, Israel said to Joseph: "I am about to die, etc." When Israel said: "I am about to die," he meant that only he was going to depart, the שכינה was not going to depart from them. Jacob added that G'd would lead the Jewish people back to the land of their ancestors. Jacob underlined that the land had been given by G'd to the patriarchs and not to the generation who would leave Egypt at the time of the Exodus. This being so, he was within his rights when he assigned Shechem to Joseph's descendants since he was the owner. When Jacob said: "and I have given to you one (extra) share, etc.," this is a valid explanation. Even according to the view of Rabbi Nechemyah in Bereshit Rabbah 97,6 that Jacob referred to the city of Shechem conquered by Shimon and Levi, Jacob implied that had it not been for the fact that G'd had given the land to the patriarchs they would not have succeeded.

Rabbeinu Bahya, Bereshit 48:21:1

ויאמר ישראל אל יוסף, “Yisrael said to Joseph, etc.” After Yisrael had blessed the lads and appointed each one of them to become a founding father of one of the tribes, he turned his attention back to Joseph and promised him both matters pertaining to the exile as well as matters pertaining to the eventual redemption when G’d would bring the nation back to the land of Canaan.

Radak on Genesis 48:21:1

אנכי מת, I am close to dying, therefore I command you that when the time comes and the Lord will bring you back, the word אתכם referring not to “you,” but to “your descendants,” אל ארץ אבותיכם, that you will have an extra share over and above that allocated to your brothers, i.e. the extra share befitting the firstborn. This was the practical meaning of Yaakov having said that Joseph’s sons would be to him as Reuven and Shimon. They would inherit as if they had been biological sons of their grandfather (not merely grandsons) when it came to the division of that land among the tribes.

Rashbam on Genesis 48:21:1

הנה אנכי מת, although I am about to die, I am aware that after my death. והיה אלוקים עמכם והשיב אתכם אל ארץ אבותיכם, G’d will be with you and at the completion of 400 years predicted to Avraham will bring you back to the land of your fathers.

Sforno on Genesis 48:21:1

הנה אנכי מת, seeing that I make this my last will and testament when I am close to death, this gift is irrevocable.

Sforno on Genesis 48:21:2

והשיב אתכם אל ארץ אבותיכם, where my gifts will materialise.

Steinsaltz on Genesis 48:21

Israel said to Joseph: Behold, I am dying and will not return to the land of Canaan while I am alive. Although nothing was preventing his children from returning there at that time, Jacob knew prophetically that they would not return there in the near future. Nevertheless, he declared to his son: God will be with you, and He will eventually restore you to the land of your fathers.

Kabbalah

The text advises scholars not to argue over traditions or interpretations, as solutions are for God. It emphasizes the importance of listening and being careful with words, as well as the faithful testimony of God.

Ohr Ne'erav, Appendix The Introductory Material 4:16

Hear me, my brothers, and give ear to me, my people (I Chron. 28:2). Understand, you fools (Prov. 8:5); listen, you rulers. Be careful what you say, and may God be with you (Gen. 48:21). If [you see] scholars in a vision like rams butting and vanquishing each other, (Cf. Dan. 8.) it is not for you or us to say, “Remember and observe. (Cf. Rashi on Exod. 20:8, regarding the difference in the text of the Ten Commandments in Exodus and Deuteronomy.) this tradition is proper, and that tradition is improper.” Solutions are for God (Gen. 40:8). Those who are basing [their belief] upon the explanation of a thing (Eccles. 8:1), not to fan and not to cleanse (Jer. 4:11). Is there not a time of service for man upon the earth? (Job 7:1), while the testimony of God is faithful (Ps. 19:8), as is known to an ear which hears. You who dwell in the gardens, friends listen (Song 8:13), you will lie down in the midst of the wise (Prov. 15:31).

Midrash

Jacob gave Joseph three signs to identify the future redeemer of Israel: one who uses the term "anokhi," appoints elders, and says "pakod." The additional portion promised to Joseph was Shekhem, as he did not act like his brothers in that area. The city of Shekhem was granted to Joseph for not acting like Shekhem, who raped Dina. Esau, who performed like an Emorite, lost his portion through mitzvot and good deeds. Jacob did not want his sons to act that way, but was prepared to defend them if necessary.

Bereshit Rabbah 97:6

“Israel said to Joseph: Behold, I am dying, and God will be with you, and He will restore you to the land of your fathers” (Genesis 48:21). “Israel said to Joseph: Behold, I [anokhi] am dying, and God will be with you, and He will restore…” – the son of Rabbi Yosei’s brother [said]: The elder gave them three signs: One who comes [to redeem] with the term anokhi, who will appoint elders from among you, and will say to you pakod, he is the redeemer. (These were Jacob’s signs as to the identity of the future redeemer of the Israelites. Moses fulfilled all three signs; see, e.g., Exodus 3:11, 3:16, 4:29. ) Rabbi Ḥunya removes anokhi, and inserts the ineffable Name in its place. (See Exodus 3:13–14. ) “And I have given to you one portion [shekhem] beyond your brothers, which I took from the hand of the Emorite with my sword and with my bow” (Genesis 48:22). “And I have given to you” a son who was vigilant [shehishkim], and you did not act in accordance with their actions; therefore, the portion will be in your territory. (The midrash interprets the additional portion promised here to Joseph to be the city of Shekhem. This was granted to Joseph, because he did not act as his brothers did in Shekhem, where they sold Joseph into slavery (see Genesis 37:14; Sanhedrin 102a). Alternatively, he did not act as did Shekhem, who raped Dina (Genesis 34:2). Joseph refrained from acting on his desires even when approached by the wife of Potifar (Matnot Kehuna). ) Rabbi Pinḥas said: In Shekhem there was breach in the area of licentiousness, and you repaired it; therefore, it will be in your portion. Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: “I have given to you [one] shekhem” – this is the birthright and the garment of Adam the first man. “Which I took from the hand of the Emorite” – this is Esau. Was Esau, in fact, an Emorite? It is, rather, that he performed the actions of the Emorite. “With my sword and with my bow” – with mitzvot and good deeds. Rabbi Neḥemya said: “I have given to you one shekhem” – this is literally [the city of] Shekhem. “Which I took from the hand of the Emorite” – this is Ḥamor father of Shekhem. Was he, in fact, an Emorite? It is that the Hivite are included in the Emorite. (The Emorites were a larger group surrounding the Hivites, and therefore the Hivites were sometimes called Emorites (see Etz Yosef). ) “With my sword and with my bow” – Jacob did not want his sons to perform that act. (But when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world? What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them. See Bereshit Rabba 80:10.) But when…

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 4:4

R. Yishmael says: In the merit of Jerusalem I will split the sea for them, as it is written (Isaiah 52:1) "Awake, awake, clothe yourself in splendor, O Zion. Don your robes of glory, O Jerusalem, holy city. For there will not again enter you the uncircumcised and the unclean", and (Ibid. 51:9-10) "Awake, awake, clothe yourself in splendor, O arm of the L–rd. Awake as in days of old, as in generations of yore … Is it not You that dried up the sea, the waters of the great deep, a road for the redeemed to cross?"

Shemot Rabbah 33:8

Another matter: “They shall take Me a gift” – when the Holy One blessed be He told Moses about the matters pertaining to the Tabernacle, he said before Him: ‘Master of the universe, is Israel capable of crafting it?’ The Holy One blessed be He said to him: ‘Even one member of Israel is capable of crafting it,’ as it is stated: “From each man whose heart moves him” (Exodus 25:2). The Rabbis said: Jewels and pearls would fall amidst the manna that was falling for Israel, and the prominent among them would come, gather them, and store them. Know that it is so, as it is stated: “They brought him more gifts morning after morning” (Exodus 36:3). Did they bring in the morning, but in the afternoon they did not bring? It is rather that they brought from what the manna would bring down for them. Likewise, it says: “The princes [nesiim] (Another meaning of the word nesiim is clouds (see Yoma 75b). Thus, the implication is that these stones fell from the clouds along with the manna.) brought [the onyx stones and the stones for setting]” (Exodus 35:27). “This is the gift that you shall collect from them: gold, silver, and bronze” (Exodus 25:3) “This is the gift” (Exodus 25:3) – Rabbi Tavyomei said: When the time arrived for Jacob our patriarch to depart from the world, he called his sons and said to them: ‘Know that the Holy One blessed be He is destined to say to your descendants to craft a Tabernacle; however, all its needs must be ready in their possession,’ as it is stated: “And God will be with you” (Genesis 48:21). Does it enter your mind that when Jacob our patriarch was alive the Holy One blessed be He was not with his sons? Rather, so he said to them: ‘He is destined to say to you: “They shall craft a Sanctuary for Me” (Exodus 25:8), and He will descend and rest His presence in your midst, as it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them” (Exodus 25:8).’ Some prepared items for themselves and some forgot. When Moses came and they crafted the Tabernacle, some brought from their own, and some brought only from what was already in their possession, as it says: “And every man with whom was found sky-blue, purple, [and scarlet wool” (Exodus 35:23), and it says: “And every man with whom acacia wood was found” (Exodus 35:24). (The verses stress regarding these items that the individuals with whom they were found brought them, in order to indicate that they had stored these items in advance in preparation for the building of the Tabernacle. )

Shemot Rabbah 3:8

“Go and gather the elders of Israel, and say to them: The Lord, the God of your fathers, God of Abraham, of Isaac, and of Jacob, has appeared to me, saying: I have remembered you, and what is being done to you in Egypt” (Exodus 3:16). “Go and gather the elders of Israel.” The elders always uphold Israel, and thus it says: “And all Israel, and its elders, and its officers, and its judges, stood on this side and on that side of the ark” (Joshua 8:33). When is Israel capable of standing? It is when they have elders. Why, when the Temple was standing, did they consult with the elders, as it is stated: “Ask your father and he will tell you; your elders and they will say to you” (Deuteronomy 32:7)? It is because anyone who takes counsel from elders does not fail. Know that when ben-Hadad sent to the king of Israel, as it is stated: “So said ben-Hadad: Your silver and your gold are mine” (I Kings 20:3), the king of Israel sent to him: “As you said, my lord king: I, and everything that I have are yours” (Ibid. 20:4). He sent to him a second time: “But tomorrow at this time, I will send my servants to you and they will search your house, and the houses of your servants; and it will be, that everything precious [maḥmad] to you, they will seize, and take it” (I Kings 20:6). Was everything that he demanded initially not precious? He demanded silver and gold and they are precious, as it is stated: “And the precious items [ḥemdat] of all the peoples will come” (Haggai 2:7). (The following verse in Haggai states: “Mine is the silver, and Mine the gold, the utterance of the Lord of hosts.”) He demanded women and they are precious, as it is stated: “Son of man, behold, I am taking away from you the desire [maḥmad] of your eyes…” (Ezekiel 24:16). He demanded children, and they are precious, as it is stated: “And I will slay the beloved fruit [maḥmad] of their womb” (Hosea 9:16). You must say: Everything he demanded initially was precious, and “everything precious to you” is an item that is ultimately precious, that is the Torah, as it is stated: “More precious than gold and more than much fine gold” (Psalms 19:11). When the king of Israel heard this, he said: ‘This is not mine, but rather it belongs to the elders.’ Immediately, “The king of Israel called all the elders of the land…and all the elders and all the people said to him: Neither heed nor consent” (I Kings 20:7–8). Once he heeded the counsel of the elders, immediately: “The king of Israel went out, and smote the horses and the chariots” (I Kings 20:21). That is Israel consulting the elders. Therefore, the Holy One blessed be He said to Moses: “Go and gather the elders of Israel.” “Say to them…I have remembered [pakod pakadeti].” He said to him: ‘They have a tradition from Joseph that I will deliver them with this expression. (“God will remember [pakod yifkod] you” (Genesis 50:24).) Go and say to them: This is the sign.’ What is pakod pakadeti? Pakod in Egypt, pakadeti at the sea; pakod in the future, pakadeti in the past. “And what is being done to you in Egypt” – in other words, I will remember for the Egyptians what they are doing to you, as it is stated: “I remember what Amalek did to you” (I Samuel 15:2). (The verse actually states: “I remember what Amalek did to Israel.” This statement precedes God’s command to King Saul to annihilate Amalek.) “And I said: I will take you up out of the affliction of Egypt, to the land of the Canaanites and the Hitites and the Emorites and the Perizites and the Hivites and the Yevusites, to a land flowing with milk and honey. They will listen to your voice and you shall go, you and the elders of Israel, to the king of Egypt and you shall say to him: The Lord, God of the Hebrews, happened upon us. And now, please, let us go a journey of three days in the wilderness, and we will sacrifice to the Lord our God.” (Exodus 3:17-18). “And I said: I will take you up” – Say to them that, as I said to Jacob their ancestor, so I will do. What did He say to him [Jacob]? “I will also take you up” (Genesis 46:4). (God promised Jacob when he went to Egypt that he would take his descendants out of Egypt.) Likewise, Jacob said to his sons: “God will be with you and He will return you…” (Genesis 48:21). Immediately, “they will heed your voice.” Why? It is because they have a tradition of deliverance, that any deliverer who comes and says to them a double expression of remembrance [pakod pakadeti] is a genuine deliverer. Then “you shall go, you and the elders of Israel…” – He showed respect for the elders. “You shall say to him: The Lord, God of the Hebrews, happened upon us.” Why does it call them Hebrews [ivrim]? It is because they crossed [avru] the sea. “And now, please, let us go a journey of three days...” Why did they say three days and did not say, please let us go forever? Why did they say this? It was so the Egyptians would be misled and pursue them when they left, and would say: ‘He delivered them only so they would go three days and sacrifice to Him, and it is they who have delayed for so long.’ And they will pursue them after three days and He will drown them in the sea to punish them with a punishment to fit their crime, as they said: “Every boy that is born you shall cast into the Nile…” (Exodus 1:22).

Shir HaShirim Rabbah 1:12:1

“While the king was at his feast, my nard released its fragrance” (Song of Songs 1:12). “While the king was at his feast,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: While the King of kings was at His feast, in the firmament, Israel released a foul odor and said to the calf: “This is your god, Israel” (Exodus 32:4). Rabbi Yehuda said to him: ‘Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What is: “While the king was at his feast”? While the King of kings was at His feast, in the firmament, Israel released a fine fragrance before Mount Sinai, and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7). According to the opinion of Rabbi Meir, it should have said: My stench released its odor. (Since the verse was referring to the Golden Calf, it should have referred to stench rather than the fragrance of the sweet-smelling nard.) Rather, a treatise ascended in their hand from the Diaspora, (The midrash is citing an ancient tradition recorded in a treatise that was transported from Babylon during the Return to Zion to build the second Temple.) and they taught in its regard that He skipped the incident of the calf for them and the act of the Tabernacle preceded it. (The sin of the Golden Calf (Exodus chap. 32) should have been recorded in the Torah immediately following the events of the revelation at Sinai. Instead, it is preceded by the commandments concerning the building of the Tabernacle (Exodus chapters 25–31), to indicate that even when Israel sinned, they were still beloved in the eyes of the God. Therefore, the verse characterizes their odor as nard.) Rabbi Eliezer, Rabbi Akiva, and Rabbi Berekhya, Rabbi Eliezer says: “While the king was at his feast,” while the King of kings was at His feast, in the firmament, Mount Sinai was already enveloped in flames, as it is stated: “The mountain was burning with fire” (Deuteronomy 4:11). Rabbi Akiva says: While the King of kings was at His feast, in the firmament, already, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Rabbi Berekhya says: While Moses was at his feast in the firmament, (While he was still on Mount Sinai.) as he is called king, as it is stated: “He became king in Yeshurun, when the heads of the people were assembled” (Deuteronomy 33:5), already, “God spoke all these matters saying” (Exodus 20:1). Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: While the King of kings was at His feast, in the firmament, Mikhael, the great prince, had already descended from the heavens and rescued Abraham our patriarch from the fiery furnace. The Rabbis say: The Holy One blessed be He descended and rescued him, as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). When did Mikhael descend? It was in the days of Ḥanaya, Mishael, and Azarya. (Mikhael is identified as the angel who descended to rescue Ḥananya, Mishael, and Azarya from the fiery furnace (see Daniel 3:25).) Rabbi Tavyomei said: While Jacob our patriarch was lying [mesev] in his bed, (The expression “at his feast [bimsibo]” in the verse is interpreted as a reference to Jacob lying on his deathbed.) the Divine Spirit gleamed in him, and he said to his sons: “God will be with you” (Genesis 48:21). He said to them: ‘He is destined to rest His Divine Presence in your midst.’ Rav Naḥman said: It is written: “Israel and everything that he had traveled and came to Beersheba” (Genesis 46:1). Where did he go? He went to chop down the cedars that Abraham our patriarch had planted in Beersheba, as it is stated: “He planted a tamarisk in Beersheba” (Genesis 21:33). (Jacob chopped them down in order to take them to Egypt.) Rabbi Levi said: It is written: “The central bar inside the planks extending from end to end” (Exodus 26:28). The bar was thirty-two cubits long. From where did they have it in their possession at that moment? (Where did they get such a long piece of wood in the wilderness, just when they needed it to build this part of the Tabernacle?) It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24); “acacia wood was found,” is not written here, but rather, “with whom…it was found”—from the outset. Rabbi Levi bar Ḥiyya said: They chopped them down in Magdala of the dyers (This was the name of a place in the Land of Israel.) and took them with them down to Egypt. They had no knots and no cracks. There were acacia trees in Magdala and the custom was to prohibit [using] them due to the sanctity of the Ark. (Even in the times of the Sages of the midrash, acacia trees grew in Magdala, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Magdala would not make use of the acacia trees.) They came and asked Rav Ḥananya, colleague of the Rabbis, and he said to them: Do not deviate from the custom of your ancestors.

Sifrei Devarim 356:6

"as Jacob": as Jacob their father blessed them, viz. (Bereshith 48:21) "And G-d will be with you and He will return you to the land of your fathers."

Quoting Commentary

Ramban on Exodus 3:13:1 questions the significance of Moses asking for God's name as a sign, suggesting that Moses was seeking to understand by what Divine attribute he was being sent to the Israelites, with the answer being the attribute of mercy. G-d's response with the name "I will be what I will be" indicates that He will be with the Israelites in their sorrows, providing proof of His existence and involvement. Moses' question stemmed from his deep understanding of G-d's attributes and his desire to establish credibility with the elders of Israel. G-d's response reassured Moses that the same attribute that had been with the patriarchs would continue to be with him and the Israelites, providing comfort and assistance in times of distress.

Chizkuni, Deuteronomy 17:6:3

יומת המת, “he that has to die shall be executed;” we find similar constructions in Genesis 48,21, concerning Yaakov and Joseph, הנה אנכי מת, “here I am dead;” and in Deuteronomy 31,27, where Moses describes a situation after his death,ואף גם אחרי מותי, “and also after my death.”

Chizkuni, Exodus 3:14:1

אהיה אשר אהיה, the first word אהיה is the name of G-d; the second is an explanation of why G-d is called אהיה. In other words: the reason why My name is אהיה is because I am eternal, immutable. I am therefore a most reliable G-d, in the sense of dependable helper and saviour, as I will always be around. My “lifespan” is not as that word suggests a limited period, but I am not subject to any limitations. I will still be on the side of the Jewish people at the time when I redeem them from the sufferings in Egypt, as already promised by Yaakov to Joseph in Genesis 48,21. In other words, the name revealed to Moses here by G-d was not a new name. Yaakov had already been familiar with it. It is one of the attributes of G-d, Who has many attributes. G-d tells Moses that anyone who legitimizes himself as speaking of the G-d called אהיה, will be believed. The fact is that the Israelites did believe Moses when he identified himself as speaking in the name of this G-d, as we read in Exodus 4,31.

Covenant and Conversation; Numbers; The Wilderness Years, Bamidbar, The Space Between 4

What then has happened to the promise of the land? As if to reassure us, Genesis draws to a close with two confident predictions. Jacob, about to die, tells Joseph, “God shall be with you and bring you back to the land of your fathers” (Gen. 48:21). Joseph, before he dies, tells his brothers, “God will surely come to your aid and bring you up out of this land to the land He promised on oath to Abraham, Isaac, and Jacob” (Gen. 50:24).

Ibn Ezra on Numbers 1:10:1

OF THE CHILDREN OF JOSEPH. The children of Joseph are mentioned after the children of Leah because Rachel’s status was greater than that of the handmaids. (Hence Rachel’s descendants are mentioned before those of the handmaids even though the children of the handmaids precede them in birth.) Scripture begins with Ephraim, in keeping with the actions of our father Jacob. (Manassah was older than Ephraim. However, Jacob placed Ephraim before Manasseh. See Gen. 48:21.) Scripture places Ephraim and Manasseh (Joseph’s sons.) before Benjamin because they are in place of Joseph. (Joseph was born before Benjamin.) Scripture then begins with Dan, (The son of Bilhah, Rachel’s handmaid.) who was the first-born of the handmaids. (Of the children born to the handmaids’. See Gen. 30:6.) Asher follows Dan (Gad and Asher were the sons of Zilpah, Leah’s handmaid. According to Gen. 30:10-13, Gad was Zilpah’s first-born. Thus Scripture should have mentioned Gad before Asher. Hence I.E.’s comment.) because God knew that Asher would be the head of those who camp under the standard of Dan. (Asher pitched next to Dan and was therefore next in importance under that standard. Gad was third under the standard of Reuben. See Num. 2:14,27.) Scripture then mentions Gad because he was the first-born of Leah’s handmaid. (See Gen. 30:10,11.)

Rabbeinu Bahya, Devarim 33:28:2

A Midrashic approach based on Sifri Vezot Haberachah 356: the words עין יעקב mean: “a similar type of blessing to that bestowed by Yaakov.” The essence of Yaakov’s blessing had been that G’d would bring his family back to the land of Israel. (Genesis 48,21).

Ramban on Exodus 3:13:1

AND THEY SHALL SAY UNTO ME: WHAT IS HIS NAME? WHAT SHALL I SAY UNTO THEM? This verse calls aloud for an explanation. It is incomprehensible that Moses should say, And they shall say unto me: What is His name? meaning that this will be a sign to them to believe in him. The asking for His Name and Moses’ telling it to them are no sign to anyone who did not believe in Moses to begin with. If Israel knew that Name, Moses likewise knew it, and thus his knowledge thereof was equivalent to theirs and it would be no sign or wonder at all. If they had not heard of it previously, what proof would that be that they should believe in his words altogether? And now even after He informed him of the Great Name, Moses still said, But, behold, they will not believe me, (Ibid., 4:1.) and then He gave him the various signs! (Ibid., Verses 2-9.) Rabbi Abraham ibn Ezra said that Moses asked which of G-d’s Names he should mention to Israel, for the Name of E-il Sha-dai (G-d Almighty) does not signify the performance of miraculous signs; only the Great Name, [i.e., the Tetragrammaton], indicates that. But this interpretation does not appear correct to me. Moses had not yet been told that He would make great and wondrous signs and portents at the going forth from Egypt. Rather, he was told that He would save them from the hand of the Egyptians and bring them up to the land of Canaan, and for that — to strike at the heart of Pharaoh, as well as to be victorious over the seven nations — the name E-il Sha-dai suffices. Sarah was taken out from Pharaoh’s house with great plagues, (Genesis 12:17.) and Abraham alone subdued the great kings (Ibid., 14:14-15.) — all with the help of E-il Sha-dai, the Divine Name known to the patriarchs, (Further, 6:3.) and so likewise He would do to their descendants. Moreover, Jacob had said, And ‘Elokim’ (G-d) will be with you, and bring you back unto the land of your fathers (Genesis 48:21.) , and Joseph also said, ‘Elokim’ (G-d) will surely remember you. (Ibid., 50:25.) Thus the remembrance is by Elokim! In my opinion, Moses even at that time was already the father of wisdom, great in achievement of the heights of prophecy, and inherent in his question was the request that He inform him Who is sending him, that is to say, by what Divine attribute is he sent to the Israelites, just as Isaiah said, And now the Eternal G-d hath sent me, and His spirit. (Isaiah 48:16.) Thus Moses said: “They will ask me concerning my mission whether it is with the attribute of E-il Sha-dai which stood by the patriarchs, or with the high attribute of mercy with which You will do signs and wonders which will be new phenomena in creation.” [Moses was obliged to ask] this question because He had said to him, I am the G-d of thy father, the G-d of Abraham, (Verse 6.) and He did not elucidate to him at all any of His sacred Names. Moses then heard that He assured him of the Revelation on Mount Sinai and the Giving of the Torah, and he knew that the Torah would not be given with the Name of E-il Sha-dai mentioned in connection with the patriarchs, but would be given with the Great Name with which the world came into existence. Therefore he asked, What shall I say unto them? Our Rabbis have alluded to this interpretation. Thus they said: (Shemoth Rabbah 3:6.) “And Moses said unto G-d, Behold, when I come unto the children of Israel.” Rabbi Shimon related in the name of Rabbi Simon that Moses said: ‘I am destined to become the agent between Thee and them when Thou wilt give them the Torah and say unto them, I am the Eternal thy G-d.’ (Further, 20:2. “And if I am worthy to become Thy agent at the Giving of the Torah, I request to be informed now of Thy Great Name” (Eitz Yoseph to Shemoth Rabbah). This conclusion is here implied and is so clearly stated at the end of the Midrash here quoted.) “And I shall say unto them: The G-d of your fathers hath sent me unto you. At that moment, Moses desired to be elucidated concerning his activities, for he feared lest the children of Israel ask him, What is His name? What shall I say unto them? At that moment Moses desired that the Holy One, blessed be He, inform him of the Great Name, [i.e., the Tetragrammaton].” This was the purport of Moses’ question.

Ramban on Exodus 3:13:2

And G-d answered him, “‘I WILL BE THAT WHICH I WILL BE. (Verse 14.) I will be with you (“You.” In our version of Rashi: “them.”) in this sorrow, and I will be with you (“You.” In our version of Rashi: “them.”) in other sorrows.’ (“In other sorrows.” In our version of Rashi: “In the subjection [they will suffer at the hands] of the other kingdoms.”) Thereupon Moses said to Him, ‘Master of the universe! Sufficient is the evil in its time, [and why should I mention to them other sorrows in store for them in the future].’ G-d replied to him: ‘You have spoken correctly. Thus shalt thou say unto the children of Israel: I WILL BE hath sent me unto you.’” Thus the language of Rashi quoting the words of our Rabbis. (Berachoth 9b.) Their intent in this Agadah is as follows: Moses had said before Him, blessed be He. And they shall say unto me: What is His name?, meaning that G-d should tell him the Name which wholly teaches His existence and His providence. The Holy One, blessed be He, answered him: “Why should they ask for My Name? They need no other proof, for I will be with them in all their affliction. (Isaiah 63:9.) They shall call, and I will answer them.” (See Psalms 91:14.) This is the great proof that there is a G-d in Israel near to us whenever we call upon Him, (Deuteronomy 4:7.) and verily there is a G-d that judgeth in the earth. (Psalms 58:12.) This is a correct interpretation of this Agadah (homily). In a similar way it is said in a Midrash Agadah: (Sefer V’hizhir. See Torah Shleimah by Rabbi M. Kasher, paragraph 188.) “And what is the meaning of I WILL BE THAT WHICH I WILL BE? ‘As you are with Me, so I am with you. If they open their hands and give charity, I also will open My hand, as it is said, The Eternal will open unto thee His good treasure the heaven to give the rain of thy land in its season. (Deuteronomy 28:12.) And if they do not open their hands, what is written there? Behold, He withholdeth the waters, and they dry up.’” (Job 12:15.) In a similar vein the Rabbis expounded: (Shemoth Rabbah 3:6.) “Rabbi Yitzchak said that the Holy One, blessed be He, said to Moses: ‘I am He Who has been, Who is now, and Who will be in the future.’ This is why Eh’yeh is written here three times.” The explanation of Rabbi Yitzchak’s opinion is that since with respect to the Creator, past and future times are conceived completely in terms of the present — for there is no host succeeding host with regards to Him, and nothing of His time has passed — hence all times with reference to Him are called by one name, signifying a Being Whose existence is absolute. (Or “a Being Who is necessarily existent.” “G-d alone is that Being, for His existence is absolute — existence and essence are perfectly identical. He is not a substance to which existence is joined as an accident, as an additional element. His existence is always absolute, and has never been a new element or an accident in Him” (Moreh Nebuchim, I, 57, Friedlander’s translation).) Now Onkelos translated the first two names, [i.e. ‘Eh’yeh Asher Eh’yeh’], as “I will be with him that I will be,” (The meaning thereof is further elucidated by Ramban. In our version of Onkelos, these two Divine Names are also not translated and instead are retained in their original Hebrew form.) but he did not translate the third name Eh’yeh expressed in the verse, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ hath sent me unto you. It appears that Onkelos’ opinion is that the glorious Name (Deuteronomy 28:58.) of which He informed Moses was this four-letter Name of which He commanded him, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ hath sent me unto you. But He first informed him of the purport thereof, for Moses’ request had been to know the ways of G-d through His Name, just as he was once again to request [later on]: Let me know Thy ways, that I may know Thee. (Further, 33:13.) And just as He answered him then, And I will proclaim the name of the Eternal before thee, and I will be gracious unto whom I will be gracious (Ibid., Verse 19.) — meaning that with this glorious Name (Deuteronomy 28:58.) which He will proclaim before him, He will be gracious and will show mercy, and no man can fathom the profundity of His ways — in the same vein He said to him now: “I will be with him that I will be,” meaning, “with My Name that you will tell them, namely, Eh’yeh, with that Name I am gracious and show mercy to man.” And the Gaon Rav Saadia wrote (In his Arabic translation of, and commentary on, the Torah. So clearly mentioned by Rabbi Abraham the son of Rambam in his commentary (Wiesenberg ed., London, 1958, p. 226). See Index in my Kithvei Haramban, Vol. II, p. 564, under lashon, for Ramban’s extensive use of Arabic. In view then of the fact that Ibn Ezra does not mention this interpretation of Rav Saadia Gaon in his commentary, nor is it found in Saadia’s philosophic work Emunoth Vehadei’oth, it may be assumed that Ramban saw it in the original Arabic.) that its explanation is as follows: “[He is the Being] Whose existence has never ceased and will never cease, for He is the first and the last.” The opinion of the Gaon is not far from the opinion of Rabbi Yitzchak, [i.e., that the name Eh’yeh indicates eternity, as explained above]. And the Rabbi [Moshe ben Maimon] has said in the Moreh Nebuchim (Guide of the Perplexed) (Part I, Chapter 63. In Friedlander’s translation: p. 239.) that the meaning of Eh’yeh Asher Eh’yeh is: “He is the existing Being which is the existing Being, that is to say, Whose existence is absolute. The proof which Moses was to give to the elders of Israel consisted in demonstrating that there is a Being of absolute existence, that has never been and never will be without existence.” Now according to these Sages, (Namely, Rabbi Yitzchak, Rav Saadia Gaon, and Rambam in his Moreh Nebuchim, all mentioned above.) it is necessary to explain that the Holy One, blessed be He, said to Moses that he should tell them this Name and teach them its import. That is to say, Moses was to inform them of this Name and show the rational proofs by which His eternal being or existence would be firmly established among their wise men. The mere mention of the Divine Name — be it whatever it may —is no proof in itself to eradicate the doctrine of the eternity [of matter] from among them, or the calculated heresy of denying the existence [of the Supreme Being] altogether. But this is not the sense of the verse! Rather, [it clearly implies] that the very mention of the Name to them will be the proof, sign and token on the matter they will have asked of Moses. In my opinion, the elders of Israel never doubted the existence of the Creator, as the Rabbi [Moshe ben Maimon] said — Heaven forbid! But this Name does contain the answer to [Moses’ question of G-d], as we have explained it to you. (Namely, that Moses asked by what Divine attribute is his mission to them, whether with the attribute of E-il Sha-dai which stood by the patriarchs, or with the high attribute of mercy with which signs and wonders, new phenomena in creation, will be done to speed their redemption — all as explained above.) He informed Moses that he is being sent to them with the attribute of justice, which is within the attribute of mercy, [suggesting that the miracles which will be done on behalf of their deliverance from the bondage will at the same time be acts of judgment against the Egyptians. This is the sense of Eh’yeh Asher Eh’yeh: “I will be in judgment that which I will be in mercy].” And then G-d said to Moses, Thus shalt thou say unto the children of Israel: ‘Eh’yeh’ sent me unto you, thus teaching the unity [of the two attributes, which explains why the Divine Name is not mentioned here twice]. It is for this reason that G-d commanded Moses yet further, Thus shalt thou say unto the children of Israel: The Eternal… hath sent me unto you, (Verse 15. The Divine Name mentioned here is the Tetragrammaton.) for this Name, [i.e., the Tetragrammaton], indicates the attribute of mercy, and thus they will know that He hath caused His glorious arm to go at the right hand of Moses (Isaiah 63:12.) and He will make new signs and wonders in the world. Thus G-d explained to Moses that the Name Eh’yeh which He commanded him to tell the children of Israel corresponds to this Great Name [the Tetragrammaton] and that they are alike in language, [as both signify eternal existence], and in letters, for the two final letters of the first Name [Eh’yeh] constitute the first ones in the Tetragrammaton. And may the Holy One, blessed be He, show us wonders in His Torah. (See a similar ending in Vol. I, p. 553. Ramban evidently uses the expression in order to indicate that he has merely touched on only the surface of the mysteries here indicated in the text, and one must constantly pray to be shown new wonders that lie hidden in the Torah.)

Ramban on Genesis 49:33:1

AND HE EXPIRED, AND WAS GATHERED TO HIS PEOPLE. But the word “death” is not mentioned in his case. Our Rabbis therefore said, “Jacob, our father, did not die.” This is the language of Rashi. Now according to this opinion of our Rabbis, the difficulty arises: Now Jacob applied the term “death” to himself, as it is written, Behold, I die, but G-d shall be with you! (Above, 48:21.) Now perhaps he did not know it himself, or it may be that he did not wish to pay honor to himself. Similarly, with respect to the verse, And when Joseph’s brethren saw that their father was dead, (50:15.) we must say that to them he was dead, or it may be that they did not at all know of this. Now the purport of this Midrash [which states that “Jacob, our father, did not die],” is that the souls of the righteous are bound in the bind of life with the Eternal, (I Samuel 25:29.) and his soul covereth him all the day, (Deuteronomy 33:12.) “wearing a scarlet garment” (A Cabalistic term indicating “the garment” which the soul dons after the death of the physical body.) so that she not be stripped naked, as Jacob’s [soul was privileged to do continually], or which she dons at certain occasions [as do the souls of lesser righteous individuals]. This matter will be understood in the light of what is told in Tractate Shabbath (There (152 b) the story is told of certain grave-diggers who were digging in the ground when they heard the voice of Rabbi Acho’ie the son of Yoshiyahu, who had been buried there previously, rebuking them. He was yet alive in the sense which the Rabbis refer to when they say Jacob did not die.) and Tractate Kethuboth. (There (103 b) the story is told of Rabbeinu Hakadosh who, after his demise, would come home every Sabbath eve and pronounce the Kiddush.)

Rashi on Deuteronomy 33:28:2

עין יעקב — The word עין has the same meaning here as in (Numbers 11:7) “And its appearance (עינו) was as the appearance (עין) of crystal” (i.e., the word עין is used as a term of comparison, “as”, ”like”). The meaning is: And Israel dwelt alone like the blessing with which Jacob blessed them (cf. Targum); not like the בדד which Jeremiah used, (Jeremiah 15:17), viz., “I sat alone (בדד) [because of thy hand, for thou hast filled me with Thy indignation]”, but like the assurance which Jacob gave them, (Genesis 48:20) “And God shall be with you, and bring you back to the land of your fathers” (cf. Sifrei Devarim 356:6).

Tur HaArokh, Exodus 3:13:1

ואמרו לי מה שמו, “(how am I to answer them) when they will say to me: ‘what is (this G’d’s) name?” Nachmanides writes that this verse cries out to be interpreted (not just read). It is quite inconceivable that the verse means that Moses said to G’d: “what is Your name, what shall I say to them?” and that the instruction by G’d to tell them His name would be the kind of אות, convincing sign or symbol that he was trustworthy in his claim to be this G’d’s appointee, sent to orchestrate their deliverance. How could such a simplistic statement as telling them of G’d’s name make believers out of confirmed non-believers? What proof did Moses bring with him that would encourage the people to believe that he indeed had been chosen by G’d to be their redeemer? We see indeed that immediately after G’d told him to relate His name to the people, Moses countered that he was convinced that the people would not believe him. Ibn Ezra understands Moses’ question to refer to the numerous attributes, (names) of G’d, and his wanting to know which of these attributes he was to stress when telling them that he had been sent to deliver them from the yoke of Pharaoh. It was a well known fact that miracles are not performed by the attribute Shaddai, but only by the four-lettered ineffable name of G’d. Ibn Ezra’s words do not appear acceptable at all, seeing that the question of performing any miracles had not yet been raised by either G’d or Moses. Moses had not been instructed as yet to perform any miracles in Egypt; he had only been told to lead the Jews out of Egypt by convincing Pharaoh in G’d’s name to release the Israelites from bondage. Moreover, the people had the tradition that Joseph had spoken of the attribute elokim remembering the Israelites when the time came to take them out of Egypt, (Genesis 50,24) There would therefore appear to be no reason for Moses to refer at this stage to any other possible attribute of G’d. Also the patriarch Yaakov had already told his sons that the attribute elokim would come to the assistance of the people when the time would be ripe. (Genesis 48,21) Seeing that the attribute of elokim had been sufficient to assure Avraham’s single-handed victory over the four Kings who had defeated the five kings of Sodom, there was no reason at all for Moses to suggest that another attribute of G’d need to be invoked in order to make the Exodus from Egypt possible. I believe (still Nachmanides writing) that we must understand matters in the following manner. At that time Moses was already privy to profound prophetic insights, having previously mastered all the philosophic wisdom available at his time, [perhaps also having composed the Book of Job at that time, a book that testifies to the profound wisdom of its author. Ed.] In light of his knowledge of the complex nature of G’d and His attributes, he enquired under which heading G’d had intended to appoint him as the leader of the Israelite nation. He was convinced that this would be the first question by the elders of the people that he would have to answer in order to establish some degree of credibility. The elders knew of two of G’d’s attributes, the attribute elokim, i.e. el shaddai, the attribute which had successfully assisted the patriarchs throughout their lives, and the attribute Hashem, i.e. the attribute under whose aegis miracles of supernatural character are performed. The obvious reason which prompted Moses to raise this question was that G’d had introduced Himself to him as the G’d of the patriarchs, i.e. אלוקי אביך. Seeing that the patriarchs’ lives had been guided by the attribute of shaddai, it was quite possible that the Exodus would also be orchestrated under that heading. If G’d, at that time, had mentioned a specific attribute of His as enabling Him to forthwith orchestrate the redemption of the Jewish people, Moses would not have raised the question at all. G’d’s answer now was to ask Moses to wait until the people would come to Mount Sinai and experience the revelation, when it would become clear that such an event could not occur under the aegis of the attribute shaddai. The people would experience an attribute of G’d with which even the patriarchs had not been familiar. This was the attribute used to create the world, not the attribute employed to merely keep the world functioning as a going concern. Moses wanted to know if he were to reveal this attribute of G’d to the people already at this time. In other words, was he to reveal to them at this time universal aspects of G’d, or was he to restrict himself to representing G’d in His capacity as manager of the earth in its present format? When G’d answered אהיה אשר אהיה, this meant that there was no need for Moses to broaden the people’s theological base by dragging in the universal dimensions of G’d as the Creator, etc. It would suffice to assure the people that the same G’d (attribute) Who had been with the patriarchs would continue to be with both Moses and the people. This attribute would suffice, if called upon during periods of distress, to propel G’d to help His people. G’d’s response to His people’s prayers would be enough proof to them and to the people around them that there was a living G’d Who took an interest in the fate of His creatures. This corresponds to how our sages explained the name אהיה אשר אהיה, i.e. “just as I have seen them through this major problem, so I will see them through any major problems in the future.” It is assumed that the Jewish people, whenever they are in distress, will call upon this attribute of G’d asking for relief. The manifestation of the attribute of shaddai on such occasions is abundant proof of the existence of a living and caring G’d. Moses felt that it was premature to hint at future times when the Israelites might encounter similar distress; this is why he suggested that he introduce G’d simply as אהיה, the four letters of the ineffable name, the attribute of Mercy, an attribute which presupposes that this G’d is the Creator, hence He can operate freely in all of His creation, that He is the universal G’d. The word אהיה is repeated here three times, indicating that in G’d’s approach to the universe, seeing that He is eternal, there are no such concepts as past, present, and future, they are all one, i.e. , היה, הווה, יהיה“He was, He is, He will be,” are parts of the same concept. Only to mortals such as we, are these concepts separate and non-interchangeable time zones. Some commentators see in the expression אהיה אשר אהיה, a command for Moses to tell the people that G’d Himself suffers with the people whenever they endure suffering. G’d explained that the reason why Moses was granted this vision of G’d was precisely because the people had turned to Him, pleading for relief, and that G’d was about to answer their plea. He was sure, He said, that as soon as Moses would tell the people this they would indeed believe him when he said that he had been sent by this G’d. In other words, the answer to Moses’ question “what shall I tell them in order that they will believe me?” is that ”I will be with them.” Still another approach to our problem. Moses made the same mistake as Yaakov had made when he asked the angel in his nocturnal encounter his name, and who had been told that this was irrelevant. Celestial forces, unlike terrestrial phenomena, do not have fixed names, as they adopt names that match whatever task they perform at a given point in history. Seeing that G’d is active simultaneously on many different “fronts,” He ”travels” under many different “names.” [In colloquial terms: “G’d uses many different passports on different occasions.” Ed.] The meaning of the words אהיה אשר אהיה is simply “I will adopt whatever name the occasion and the circumstances call for at the time I manifest Myself.”

Tanakh

Israel dwells safely in a land of abundance, under the protection of God's blessings.

Deuteronomy 33:28

Thus Israel dwells in safety, Untroubled is Jacob’s abode, (abode Others “fountain.”) In a land of grain and wine, Under heavens dripping dew.

Targum

Yisrael tells Yoseif he is dying, but assures him that Elohim will be with him for support and will bring him back to the land of his fathers (Onkelos Genesis 48:21). Israel informs Joseph that his end is near, but reassures him that the Word of the Lord will be his Helper and restore him to the land of his fathers (Targum Jonathan on Genesis 48:21).

Onkelos Genesis 48:21

Yisrael said to Yoseif, Behold I am dying. [The Word of] Elohim will be with you [your support], and He will bring you back to the land of your fathers.

Targum Jonathan on Genesis 48:21

And Israel said to Joseph, Behold, my end cometh to die. But the Word of the Lord shall be your Helper, and restore you to the land of your fathers;

וַאֲנִ֞י נָתַ֧תִּֽי לְךָ֛ שְׁכֶ֥ם אַחַ֖ד עַל־אַחֶ֑יךָ אֲשֶׁ֤ר לָקַ֙חְתִּי֙ מִיַּ֣ד הָֽאֱמֹרִ֔י בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי׃ 22 E And now, I assign to you one portion (portion Meaning of Heb. shekhem uncertain; others “mountain slope.”) more than to your brothers, which I wrested from the Amorites with my sword and bow.”
Prayer is a powerful weapon in Chasidut, as demonstrated in Genesis 48:22 and Psalms 44:7, 9, with Jacob blessing Joseph with the birthright and Shechem. Unity among the people of Israel is essential for serving God, as seen in Judges 20:11 and Proverbs 4:23. Jacob's blessing to Joseph's sons symbolizes prayer and intercession in Jewish Thought, while the synagogue and Torah-learning academies symbolize the presence of the Shechinah in Kabbalah. In Midrash, Judah's confrontation with Joseph leads to a reunion with his family in Egypt, where Joseph ensures their well-being. Musar emphasizes charity, struggle against evil, and prayer as weapons in battle, as seen in Psalms 85:14 and Exodus 30:12. Jacob's blessing of Joseph's sons in Second Temple times connects to the division of Canaan amongst the tribes, while Talmud explains that Jacob's bequest to Joseph was obtained through prayer, not physical weapons. Yaakov assigns Efrayim and Menashe two portions of land in Canaan in Tanakh, and Targum interprets Jacob's gift of Shekem to Joseph as prayer and plea.

Chasidut

Prayer is the essential weapon, as seen in Genesis 48:22 and Psalms 44:7, 9. Yosef received the rights of the firstborn from Yaakov, indicating the aspect of mishpat and brit. Yaakov's prayer sent life-force into the universe, represented by SheKheM. The letters of prayer are the Shekhinah, as indicated in Psalms 51:17. Unity among the people of Israel is crucial for establishing service to God in the heart, as emphasized in Judges 20:11 and Proverbs 4:23.

Likutei Moharan 2:1:4

And [prayer] is his essential weapon, as is written (Genesis 48:22), “with my sword and my bow.” Rashi explains: prayer and entreaty. The same idea is expressed in the verse (Psalms 44:7, 9), “For I trust not in my bow, nor shall my sword save me…[but rather,] in those who praise the Lord all day long.” This corresponds to “For My praise, echtom from you.”

Likutei Moharan 2:3:3

This is the reason Yosef received the rights of the firstborn specifically from Yaakov, as in (Genesis 48:22), “I have given you….” “I,” the aspect of mishpat. And this is: “It is a chok for Israel.” <“Chok”> suggests brit, as in (Shabbat 137b): A chok was placed on his flesh. [Therefore,] “… a mishpat of the Lord of Yaakov.” Yosef must receive this sword from the aspect of mishpat, so that he might “order his words with mishpat .” This is the meaning of (Psalms 72:1), “O Lord, give Your mishpatim to the king”—i.e., that Mashiach will receive from the aspect of mishpat .

Likutei Moharan 42:1:4

And the letters of prayer are the Shekhinah, as is written (Psalms 51:17), “Adonoy (My Lord), open my lips”—the spoken word being the name Adonoy. And it is called a keshet (bow), as Rashi explains (Genesis 48:22): “with my sword and my bow”—this connotes prayer.

Likutei Moharan 9:2:12

[Yaakov] also had the power to give a portion of the world to Yosef, as is written (Genesis 48:22), “And I have given you one shekhem (one portion) over and above your brothers.” For through his prayer, he sent an influx of life-force into all three parts of the universe—the lowest world, the world of the stars and the world of the angels. This is [indicated in the word] SheKheM: Shafel (lowly), Kokhav (star) and Malakh (angel). All this [Yaakov] achieved through his prayer, as the verse continues, “…[the portion] which I took from the hand of the Emorite with my sword and my bow”— “with my prayer and supplication.”

Tanya, Part IV; Iggeret HaKodesh 22:19

Thus it is written (Judges 20:11; cf. Chagigah 26a.) —“All the men of Israel…as one man associated together,” (Cf. Mechilta d’R. Shimon bar Yochai (ed. Epstein-Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139): “as one body, and one soul.”) just as one man is composed of many limbs; but when they become separated this affects the heart. (Ibid. (also, Mechilta d’R. Yishmael, ad loc.); Vayikra Rabbah 4:6.—See also below, Epistle 31.) “For out of it are the issues of life.” (Proverbs 4:23—On the theme of the innate unity of Israel see also: Jerusalem Talmud, Nedarim 4:4 and comment., ad loc.; Arizal, Likkutei Torah, on Leviticus 19:18; Likkutei Torah, Nitzavim 44a; Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, p. 113 ff.) With us, therefore, by all of us being as truly one man, the service (of G–d) will be established in the heart. And from the affirmative…. (You may infer the negative; Sifrei, Deuteronomy, sect. 46.) That is why it was said: (Zephaniah 3:9.) “To serve Him as one part.” (One part (see Rashi on Genesis 48:22), or: one shoulder (see Targum Yonatan, ad loc., and Likkutei Torah, Derushim L’Sukkot 80d), the meaning for both being: with one consent.)

Commentary

Jacob informs Joseph that he has given him an additional portion of the birthright above his brothers, symbolizing his love and blessing. This portion includes the birthright, the inheritance in the land of Canaan, and the city of Shechem, which Jacob took from the Amorites with his sword and bow. This declaration serves as a reassurance to Joseph that his sons will be blessed, become two tribes, and share in the inheritance of the land through war and conquest, symbolizing Jacob's merit and the patriarchs' legacy.

Chizkuni, Genesis 48:22:1

שכם אחד, “one portion;” the letter א in the word אחד is vocalised with the vowel patach. (as if it were in the construct mode)

Chizkuni, Genesis 48:22:2

אשר לקחתי, “which I have taken;” he meant that he would take this (accept this) in the days of Joshua when the tribes would receive their shares of the Holy Land. In those days all of this would be conquered with the sword and the bow and arrow. The use by Yaakov of the past tense here is parallel to the use of the past tense concerning the money for the purchase price of the cave of Machpelah, when Avraham had said: נתתי כסף השדה קח ממני, “I have already given the money for the field, accept it from me.” (Genesis 23,13) Just as Avraham at the time was certain that Efron would finalise the negotiation, so Yaakov was certain that G-d would keep His promises concerning the Israelites receiving their ancestral land in due course. The reason why Yaakov singled out the Emorite and no other Canaanite tribe is that this was by far the strongest of the Canaanite tribes. We find proof of this in Amos 2,9: ואנכי השמדתי את האמורי מפניהם אשר כגובה ארזים גבהו וחסון הוא כאלונים, “yet I destroyed the Emorite before them, whose stature was like that of the cedars amongst the trees and who was as stout as oak trees.”Another interpretation: when Yaakov speaks of “my sword and my bow,” he quotes G-d, just as we have the line said by Moses in Deuteronomy 33,29: בה' מגן עזרך ואשר חרב גאותך, “by G-d your protecting shield, your sword is triumphant.”Rashi here understands our verse as Yaakov referring to the surrounding tribes making a joint effort to avenge the male inhabitants of Sh’chem whom Shimon and Levi had killed, as abstaining from their intention, i.e. “they did not pursue the sons of Yaakov.” (Genesis 35,5)

Da'at Zekenim on Genesis 48:22:1

ואני נתתי לך, “I have given (allocated) to you;” Rabbi Moshe raises the point that Yaakov was directly responsible for fuelling jealousy between the brothers, commencing already with giving his son Joseph a garment that was visibly more expensive than those worn by his brothers. On account of this error in judgment, the whole family descended to Egypt, only to become enslaved for hundreds of years after initially having been welcomed there. (Compare Talmud, tractate Shabbat folio 10) We must also marvel that Joseph followed in his father’s footsteps by giving his full brother Binyamin far more valuable gifts than he gave to his other brothers (Genesis 45,22). In order to answer these questions we must remember that what Yaakov gave to Joseph was done while he was relatively young and immature, younger than 17 years old, an age at which Ishmael in Genesis 21,14 has still been described by the Torah as a ילד, “a child;” at that time the brothers who were jealous of him had reason to be so. What had he done to deserve preferential treatment by his father? Now that his dreams had come true, not only did they not feel jealous of him, but they were grateful and proud of his achievements. Moreover, they had become economically dependent upon him. Even if he had not treated them well, they were legally obligated to honour him on account of his position. If he gave Binyamin more gifts, that was easily explained by the fact that he was his only full brother. However, what bothers me is that at a time when he had not yet revealed to the brothers who he was, (Genesis 43,34) the brothers of Binyamin must have asked themselves for the reason that this ruler of Egypt who had –according to their assumption- never previously laid eyes on Binyamin, should have given him five times as much as he gave to them. Surely, this would have aroused the other brothers’ jealousy of Binyamin. However, the brothers found a reason for this also, as they considered it as Joseph compensating Binyamin for having insisted that he make the journey to Egypt just because he had not trusted the brothers’ statement that he even existed. Furthermore, I believe that Joseph, already at that point, had decided to reveal his true identity. He was certain that as soon as they would find out that he, Joseph, was a full brother of Binyamin, they would not begrudge him the additional gifts. Some commentators explain the words: שכם אחד, in our verse, the extra portion of ancestral parts of the land of Israel, allocated by Yaakov to Joseph, as referring to the grave in that city in which the remains of Joseph would be interred after the Israelites taking over that country. (Compare Joshua 24,32) The matter can be compared to a parable of thieves who had robbed the owner of a vineyard of a full casket of wine when they were found out by the owner. That owner asked the thieves to do him one favour; seeing that they had already emptied the casket of its contents he asked them to at least return the empty casket to him. Joseph had been sold in Sh’chem. The time had come to at least bring his remains back there. (Compare B’reshit Rabbah, 85,3).

Ibn Ezra on Genesis 48:22:1

ONE PORTION. Some say that shekhem (portion) alludes to the city of Shechem which was in the portion of the land allotted to Joseph.

Ibn Ezra on Genesis 48:22:2

With my sword and with my bow refers to God, as in David’s statement, The lord is my rock…My shield and my horn of salvation (Ps. 18:3; II Sam. 22:3). (That is, with the help of God, who is my sword and bow.) However, I believe that shekhem means a portion and shekhem echad is to be rendered one portion. The word shekhem is related to the words shikhmam (their shoulders) and shekhem (shoulder) in, upon their shoulders (shichmam) (Ex. 12:34), and To serve Him with one consent (shekhem echad) (Zeph. 3:9). (A portion is called a shekhem (shoulder) because the shoulder is a part of the body (Filwarg).)

Ibn Ezra on Genesis 48:22:3

ABOVE THY BRETHREN. More than thy brethren. (The reference is to Joseph’s receiving a double portion in the land of Canaan (Filwarg).)

Ibn Ezra on Genesis 48:22:4

[WHICH I TOOK.] Its meaning is: which the Israelites will take with their sword and with their bow. (Jacob will conquer the land via his children. I.E. holds that lakachti (took), a perfect, is to be understood as an imperfect, viz., will take. I.E. later explains why Jacob used a perfect.) Jacob singled out the Amorites because there were none among the seven Canaanite nations equal in strength to them. Observe, after the two mighty Amorite kings were slain (Sihon and Og. Cf. Num. 21:21ff.) Joshua said (Josh. 7:7), Alas, O Lord God, wherefore hast Thou at all brought this people over the Jordan, (After defeating Sihon and Og.) to deliver us into the hand of the Amorites, (We thus see that Joshua referred to all of Canaan as the land of the Amorite.) to cause us to perish? Jacob’s statement, Which I took, presents no problems (If Jacob was speaking of the future, why did he use the perfect lakachti (took)?) because the Patriarchs considered the land as theirs from the moment that God verbally gave it to Abraham. (Once God promised it to the patriarchs they were sure that they would inherit it. Hence it was as good as already taken (Ralbag).) God similarly gave it to Jacob, as we read, The land whereon thou liest, to thee will I give it, and to thy seed (Gen. 28:13).

JPS 1985 Footnotes, Genesis 48:2

Meaning of Heb. shekhem uncertain; others “mountain slope.”

Rabbeinu Bahya, Bereshit 48:22:1-6

שכם אחד על אחיך, “one portion more than to your brothers.” According to the plain meaning of the text Yaakov told Joseph that he had already apportioned the one piece of land which was specifically his to apportion to Joseph. This was the portion which according to Jewish law is the extra portion belonging to the first-born. Seeing Yaakov personally had wrested the town of Shechem from the Emorite by fighting when attacked by the Emorite, he was personally entitled to it as spoils of war. This fact enabled him to apportion two parts to the sons of Joseph and to appoint princes from each without depriving any of Joseph’s brothers of their rightful share or even diminishing their shares. The words מיד האמורי, “from the hands of the Emorite,” may be understood as if he had said מיד הכנעני, “from the Canaanite.” The reason Yaakov mentioned the Emorite was because of all the Cannanite tribes the Emorite was the most powerful and the most aggressive. What did Yaakov mean when he described himself as having taken that city בחרבי ובקשתי, ”with my sword and with my bow?” Did he really mean that he personally had been involved in a battle for the town of Shechem? Yaakov meant that when the time would come for the Jewish people to inherit the land of Canaan this would be preceded by physical warfare. Our verse is an allusion to Joshua 11, 19-20 that “there was not a city that had made peace terms with the Israelites; all were taken in battle. For it was the Lord’s doing to stiffen their hearts to give battle to Israel, in order they might be proscribed without quarter and wiped out, as the Lord had commanded to Moses.” [The only exception were the Gibeonites who misrepresented themselves as not being Canaanites and tricked the Israelites into making a covenant with them]. Actually, you would have expected Yaakov to say: בחרב וקשת, “with sword and bow,” instead of “with my sword and my bow.” The reason Yaakov represented the sword and bow he spoke of as being his very own was that he claimed that success of the Israelites in battle was due to his merit. Compare Psalms 44,4: “it was not by their sword that they took the land, their arm did not give them victory, but Your right hand, Your arm, and Your goodwill for You favoured them.” The psalmist attributes the success of the Israelites’ arms to the merit of the patriarchs. The word “Your goodwill” is a reference to Yaakov. The words “Your right hand” are a reference to Avraham, and the words “Your arm” are a reference to Yitzchak. The facial features of Yaakov are engraved on G’d’s throne. Onkelos translates the word בחרבי as בצלותי, “with my prayer,” and the word בקשתי as ובבעותי “with my entreaty.” We could read the word bekashti as bakashati, “my request,” changing only the vowel pattern. From a defensive point of view, prayer and entreaty may be viewed as viable alternatives to sword and bow. It is also possible that the word בחרבי is a veiled reference to Torah, i.e. the merit of having studied Torah. The patriarchs had not only studied but also observed even minutiae of the Torah precepts. They had divined by means of their intellect what G’d would require of the Jewish people when He would give them the Torah in due course. Our sages also interpreted Yaakov’s words when he sent a message to his brother Esau as informing him that he had observed the 613 commandments of the Torah while employed by Lavan. The words he used (Genesis 32,5) to hint at this were עם לבן ג-ר-ת-י, the word גרתי having a numerical value and the same letters as 613. We find that the Torah is compared by our sages to a two-edged sword in the hands of those who study it and practice it in Shir Hashirim Rabbah 1,16 (compare Psalms 149 6). A two edged sword cuts with both edges. The Ten Commandments, i.e. the Tablets, are also described by the Torah as being two-edged, i.e. as having been engraved from either side (Exodus 32,15). Nachmanides writes as follows: It is very likely that Yaakov acted similarly to the prophets. He aimed his sword in the direction of the Emorites and sprayed arrows in that direction so that he land was conquered before him. Elisha did something like this as reported in Kings II 13,16-17. He said to the King of Israel: “grasp the bow!” When the King had grasped the bow, Elisha put his hands over the King’s hands and said to him: “open the window toward the east.” When the King had opened the window Elisha said: “shoot!” and he shot. Then Elisha said: “an arrow of victory for the Lord.” The report goes on suggesting that if only the King had carried out all of Elisha’s instructions his symbolic actions alone would have secured victory over Aram for him. Yaakov referred to his own symbolic actions with sword and bow which had resulted in the Emorites’ defeat. The words אשר לקחתי, “which I captured,” may be a reference to the birthright Yaakov secured for himself from Esau who was the original Emorite, i.e. who acted as did the Emorites. Alternatively, Esau was compared to the Emorites as he also hunted, using his mouth as his weapon in setting traps for his father. When Yaakov said: “I have given it (Shechem) to you,” he meant that seeing he had come by it by his own merit he was entitled to give it to whomever he wanted. A Midrashic interpretation (compare Rashi) does not see in Yaakov’s assertion the right to apportion the birthright he had himself bought from Esau to Joseph, but sees in it a reference to the actual town of Shechem. Yaakov said to Joseph: ”since I put you to the trouble to bury me in the cave of Machpelah, I for my part have assigned the city of Shechem to be the place where you will be buried.” This accounts for Joshua 24,32 writing “and the remains of Joseph whom the children of Israel had taken up from Egypt they buried in Shechem.”

Radak on Genesis 48:22:1

שכם, another word meaning חלק. The word occurs in the same sense in Psalms 21,13 כי תשיתמו שכם, as well as in Tzefania 3,9 ולעבדו שכם אחד.

Radak on Genesis 48:22:2

אשר לקחתי מיד האמורי, as if the Torah had written this in the future tense, i.e. “which I am going to take from the Emorite.” It is quite common for the past tense to be employed instead of the future tense. When reporting prophecies, Scripture very frequently resorts to describing something in the future as if it had already taken place. [presumably in order to strengthen the belief of the reader in such prophecies, positive ones, to the fulfillment of which one looks forward. Ed.]

Radak on Genesis 48:22:3

When Yaakov said: לקחתי, “I will take or I took,” he did not refer to his own person but to the extension of himself, his children or offspring. The same is true also when he said: ובחרבי ובקשתי, “and with my sword and with my bow.” He referred to the sword and bow used by the members of the tribes of Ephrayim and Menashe in the conquest during the days of Joshua. Although we read in the Book of Joshua 24,12 לא בחרבך ולא בקשתך, that Joshua is reminding the Jewish people that their victory was not due to their prowess in the martial arts, our sages already explained that Joshua did not mean to deny the facts, but to deny faulty interpretations of the facts, by not giving the credit for their success to G’d’s help, or in this case, for the assistance of the merit of their illustrious ancestor Yaakov. This is not the only time in Scripture that we encounter such apparently enigmatic statements. We read in Samuel II 22,3 that David speaks of G’d being “my shield, my fortress and my refuge.” Any fool can understand that David did not consider G’d as an invisible shield, seeing he had refused to use one in his fight against Goliath, for instance. He indicated that without G’d’s help, even if holding a shield in his hand, such a shield would have been powerless to protect him.

Radak on Genesis 48:22:4

When Yaakov made reference to האמורי, he did so merely because this tribe was the most ferocious and powerful among all the Canaanite tribes Joshua faced. We find this confirmed in Amos 2,9 ואנכי השמדתי את האמורי מפניהם אשר כגובה הארזים גבהו, “and I have destroyed the Emorite before them, whose stature was as tall as the cedar’s and who was as stout as the oak, etc.” According to Bereshit Rabbah end of chapter 96 as quoted by Rashi, Yaakov had referred to the city of Shechem, Yaakov telling Joseph that the city in which he would eventually be buried would be part of his tribal territory. The word לקחתי is also understood by the Midrash as in the past tense, and as referring to what had happened there at the time. Shimon and Levi, Yaakov’s sons, had conquered that city, and the Emorite and the Hittite are two different names for the same tribe.

Ramban on Genesis 48:22:1

MOREOVER I HAVE GIVEN TO THEE ONE PORTION ABOVE THY BRETHREN. After he had blessed Joseph’s children and made them two tribes, he returned to Joseph and said to him: “Behold, I die; but G-d will be with you (Verse 21 here.) in exile in order to save you from all trouble, and you will increase and multiply exceedingly, and He will bring you back to the land of your fathers to inherit it. I have already given you the one portion in my power to bestow — namely, the portion of the birthright — to be yours above that of your brothers, right from the day that I took it out of the hand of the Amorite with my sword and with my bow.” All this is a conciliation to Joseph and a manifestation of his love for him, for he informed him that he gave him the birthright, meaning that his sons will henceforth be blessed by becoming two tribes, also in the banners which were assigned in the desert, (See Numbers, Chapter 2.) and in the dedication of the Tabernacle by the princes of the tribes. (Ibid., Chapter 7.) He also gave him his portion in the inheritance which he would acquire when the children of Israel will conquer the Land by sword and bow and war. Jacob thus told him: “I have done for you all the good which I was able to do for you as long as it was in my power to do it.” Jacob’s right in the Land was but one portion for he had no right to divest any of his sons of his inheritance. Only the birthright was his to give to whomever he pleased, and it was to Joseph that he gave it.

Ramban on Genesis 48:22:2

OUT OF THE HAND OF THE AMORITE. The meaning of this is that Israel first took the Land from the hand of the Amorite. Sichon and Og were two Amorite kings, and the first great war in the conquest of the Land took place between the children of Joseph and the Amorites. This was the war of Joshua (Joshua belonged to the tribe of Ephraim, Joseph’s son. See Numbers 13:8, and 16.) with the Amorites, and it was in the course of the war with them that the great miracle took place, as it is written, Then spoke Joshua to the Eternal in the day when the Eternal delivered up the Amorites before the children of Israel, etc. (Joshua 10:12.) And it was out of the hand of the Amorites that the children of Joseph took their portion and inheritance in the Land, as it is written, And the children of Machir the son of Menasheh went to Gilead, and took it, and dispossessed the Amorites that were there. (Numbers 32:39.) The children of Ephraim likewise inherited in the territory of the Amorites, as it is written, But the Amorites were resolved to dwell in Har-cheres, in Ayalon, and in Shaalbin; yet the hand of the house of Joseph prevailed, so that they became tributary. (Judges 1:35.)

Ramban on Genesis 48:22:3

WITH MY SWORD AND WITH MY BOW. The meaning thereof is that the Land was captured by them only through the sword and bow. This alludes to that which Scripture states, There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon; they took all in battle. For it was of the Eternal to harden their hearts, to come against Israel in battle, that they might be utterly destroyed. (Joshua 11:19-20.) He attributes the sword and bow to himself (Saying, with ‘my’ sword and with ‘my’ bow.) for it was his merit which waged war for them and fought on their behalf, not they themselves, even as the verse states it, For not by their own sword did they get the land in possession, neither did their own arm save them, but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou wast favorable unto them. (Psalms 44:4.) This is a reference to the merit of the patriarchs, for by way of the truth, (The teaching of the Cabala.) Thy right hand [is a reference to the merit of] Abraham, Thine arm to that of Isaac, and the light of Thy countenance to that of Jacob. It further appears reasonable to me that Jacob did as the prophets later on were wont to do. He inclined his hand with a sword towards the land of the Amorites and cast arrows there to symbolize that the land would be captured by his children, even as Elisha did: And he laid his hands upon the king’s hands, and Elisha said, Shoot; and he shot. (II Kings 13:16-17.) Now even though Scripture does not relate it here, it is alluded to in this verse. It is possible that this is the meaning of Jacob’s saying, lakachti (I took), (This explains the use of the past tense “I took,” although the land was not actually captured until the time of Joshua.) for from that moment on the Land was taken for his sons.

Rashbam on Genesis 48:22:1

ואני, and what I say to you now refers to that land, נתתי לך, I have assigned to you, שכם אחד, a share על אחיך, over and beyond the shares which you will divide with your brothers in territory which I and my offspring will conquer from the Emorite in the future with my sword and bow, (in the wars conducted by Joshua). [The author, whose exegesis of the past tense used in Yaakov’s statement is most remarkable, now deals with possible objections that could be raised against his interpretation of Yaakov’s words. Ed.] Even though it is written in the Book of Joshua 24,12 לא בחרבך ולא בקשתך, “not with your sword nor with your bow (did you drive out the Emorite, but because G’d sent scorpions and the like against these people,” this verse does not contradict what Yaakov said here. Firstly, these scorpions did not cross the river Jordan, so how can we understand Joshua quoting G’d as saying “I have sent the scorpions ahead of you to drive out the two Kings of the Emorite, etc.” (same verse)? When reading the words quoted in Joshua before, we must put the stress on the pronoun endings of the words בחרבך בקשתך, i.e. “your sword, your bow. Joshua meant that although on the face of it appeared that your prowess with the sword and bow accounts for your successful conquest, your success was due to the merit of your ancestor Yaakov. The effect of that merit was equivalent to the effect of well trained archers and swordsmen using their physical weapons.

Rashi on Genesis 48:22:1

ואני נתתי לך MOREOVER I HAVE GIVEN TO THEE — Because you will take the trouble to engage in my burial “I” give you an inheritance in which you will be buried. And which was this? Shechem, as it is said, (Joshua 24:32) “And the bones of Joseph which the children of Israel brought up out of Egypt, buried they in Shechem”.

Rashi on Genesis 48:22:2

שכם אחד על אחיך Jacob meant by the word שכם the actual city of Shechem and said: this shall be to you one portion additional to what you will receive together with your brothers.

Rashi on Genesis 48:22:3

בחרבי ובקשתי WITH MY SWORD AND WITH MY BOW — When Simeon and Levi slew the inhabitants of Shechem all the surrounding nations gathered together to join in battle against them and Jacob girded on his weapons to war against them (cf. Genesis Rabbah 80:10) Another explanation of this verse: שכם אחד ONE PORTION [ABOVE THY BRETHREN] — this refers to the birthright (Genesis Rabbah 97:6): that Joseph’s children should receive two portions when Canaan would be divided amongst the tribes (cf. Deuteronomy 60:17; Joseph therefore was to be regarded as the first-born). The word שכם signifies portion. “For thou wilt make them שכם” i.e. thou wilt place my enemies before me in portions (thou wilt scatter them before me); (Deuteronomy 60:8) “I will divide שכם the portion”; (Hosea 6:9) “on the way they murder שכמה” i.e. each man kills someone as his own portion; (Zephaniah 3:9) “to serve him as though they were all but one portion (שכם)” i.e. to serve him unitedly.

Rashi on Genesis 48:22:4

אשר לקחתי מיד האמרי WHICH I TOOK OUT OF THE HAND OF THE AMORITE—out of the hand of Esau whose deeds were like those of an Amorite (Genesis Rabbah 97:6). Another interpretation of אמורי in reference to Esau is: he used to ensnare his father by the words (אמרי) of his mouth (cf. Rashi on Genesis 25:7).

Rashi on Genesis 48:22:5

בחרבי ובקשתי that is, by means of his spiritual weapons: his wisdom and his prayer (“בַּקָשָׁתִי” cf. The Targumim and Bava Batra 123a).

Rav Hirsch on Torah, Genesis 48:22:1

שכם אחד על אחיך. Das mit שכם verbundene אחד macht es unmöglich, daß hier ein nomen proprium, der Name der Stadt sein könne. Und hieße selbst, wie man gewöhnlich meint, שכם: Teil, Los, so bleibt das אַחַד noch völlig unerklärt. אַחַד ist nie einer absolut, sondern stets einer von zweien oder mehreren, einer unter vielen. Es kann also nicht heißen: Ich habe dir einen Teil mehr als deinen Brüdern erteilt. Es gibt auch im Grunde kein Beispiel für שכם als: Teil. Vielmehr erscheint שכם als Schulter, die entweder eine Würde oder eine Bürde trägt: ותהי המשרה על שכמו (Jes. 9, 5) הסירתי מסבל שכמו (Ps. 81, 7). Wörtlich hieße es daher: ich habe dir die Schulter des einen über deinen Brüdern erteilt, d. h. ich habe dir die Bürde und die Würde des ersten unter deinen Brüdern erteilt, der, nach meinem Tode mich vertretend, an ihrer Spitze stehen und sie leiten soll. — ׳אשר לקחתי וגו, deine Brüder, meine Kinder, die ich mit "meinem Schwerte", mit dem, was — im Gegensatz zu Esaus Schwert — mein Schwert ist, die ich mit meiner geistigen Kraft und geistigen Arbeit dem Emori abgerungen. Jakob spricht: Siehe, ich sterbe, an Erbschaft habe ich nicht viel zu hinterlassen, wir sind in der Fremde. Gott muss euch erst wieder in unser Land zurückführen, dort werdet ihr נחלות haben; hier haben wir nur ברכות und Wünsche. Was ich aber hier zu vergeben habe, das habe ich dir gegeben; es ist dies die Würde und Bürde, mein Nachfolger in Leitung der Familie, der erste zu sein über deinen Brüdern, über meinen Kindern, die die einzigen Eroberungen sind, die ich im Leben gemacht, und über die ich im Sterben verfügen kann. Daß sie mitten unter den Emoritern keine Emoriter geworden, daß ich sie alle nun um mich als meine Söhne, als Fortträger des Namens und Berufes Israel versammeln kann, das sind meine Trophäen, meine Errungenschaften und Siege aus der Hand des Emoriten.

Sforno on Genesis 48:22:1

ואני נתתי לך, Yaakov emphasises the word אני in order to explain that he was not violating any of the rules pertaining to the distribution of the land of Canaan to the tribes, seeing such a distribution was not yet something at hand, but was still in the realm of the potential. Seeing that he, Yaakov, had personally conquered the city of Shechem, in spite of this city being part of the land of Canaan, seeing that he had taken it from the “Emorite,” i.e. someone whose deeds were as evil as those of the Emorite, (although the inhabitants had been Hittites), what he was allocating to Joseph now was an actual, a gift bestowed by him now, and had no bearing on any distribution of land conquered by Joshua in the future. Yaakov hints that givers who promise a lot wind up actually not even keeping part of their promises, such as Esau. When Yaakov, at the time, had bought the birthright from Esau, Esau forfeited not only his additional share in the land as a firstborn but wound up without any share in the land of Canaan whatsoever.

Sforno on Genesis 48:22:2

בחרבי ובקשתי, through my intelligence and insight (חכמה ובינה). Whereas the weapons of warriors are the sword and the bow, the equivalent weapons of the righteous, the scholars, are their wisdom and understanding. This is what Psalms 45,4 has in mind when the author writes: חגור חרבך על ירך גבור. Our sages in Shabbat 63 already commented on this verse that the psalmist does not refer to actual weapons but to the use of words of Torah as being the tools used by the Torah scholar. [The interpretation of this verse as something allegorical, and almost diametrically opposed to the plain meaning of the text, is disputed by some scholars in the Talmud there. Ed.]

Siftei Chakhamim, Genesis 48:22:1

Because you will take the trouble to occupy yourself with my burial. Rashi said, “Because you will take the trouble...” because [otherwise the reason for giving him Shechem] has no connection with the preceding.

Siftei Chakhamim, Genesis 48:22:2

Therefore, I have also given you an inheritance. Explanation: I have already given it to you. This is because in the blessings that Yaakov gave them afterward, they were all equal [in inheriting the Land]. Accordingly, Yaakov said to him: I have hereby given it to you, and it will not be included in those blessings. (Maharshal)

Siftei Chakhamim, Genesis 48:22:3

This shall be for you one share in excess... Rashi is answering the question: If Shechem means the actual עיר (city) of Shechem, [and עיר is a feminine noun,] why is it written אחד which is the masculine form? Perforce, אחד does not refer to the city. Rather, the verse is saying that the city of Shechem shall be for you אחד חלק (one share), and אחד refers to חלק, which is masculine. (Maharshal)

Siftei Chakhamim, Genesis 48:22:4

You will scatter my enemies before me. I.e., this is an explanation of the verse, “You will make them as portions.”

Siftei Chakhamim, Genesis 48:22:5

Who acted as if he were an Emorite. There is a question on this explanation: why should Eisov be compared specifically to an Emorite? Thus Rashi brings another explanation. And according to the second explanation: It should have said אמרי instead of אמורי! That is why Rashi brings both explanations. (Maharshal)

Siftei Chakhamim, Genesis 48:22:6

His wisdom and prayers. I.e., “with my sword” is wisdom. Just as a sword saves the one who has it, so too, wisdom saves the one who possesses it. This is as it says (Koheles 7:11), “Wisdom gives life to the one who has it.” “My bow” (ובקשתי) is an expression of pleading (בקשה) and prayer.

Steinsaltz on Genesis 48:22

Consequently, in my capacity as father and the transmitter of the inheritance, I have given to you one portion [ shekhem ] of an inheritance as a gift beyond that of your brothers. Instead of receiving one inheritance, your children will inherit two portions. This is the primary ramification of Ephraim and Manasseh being granted the status of Jacob’s adopted children, on the same level as the other tribes of Israel. This is the portion which I took from the hand of the Emorite with my sword and with my bow. The reference to shekhem here may mean that Jacob gave the city of Shekhem, to Joseph. Indeed, this city was included in the inheritance of his sons, and Joseph himself was buried there. 10

Tur HaArokh, Genesis 48:22:1

ואני נתתי לך שכם אחד על אחיך, “and I have allocated to you one additional portion in excess of that of your brothers;” this was a reference to the birthright. Joseph became the official firstborn of Yaakov, and that is why his two children each received a share of the holy Land, just as Yaakov’s own sons. According to Rashi, Yaakov referred to the birthright that he had purchased at the time from his brother Esau, as a result of which, he, Yaakov, was entitled to an extra share in the inheritance from his father Yitzchok. I must confess that I do not understand Rashi’s words here. Yaakov did not give Joseph the birthright he had taken away from Esau, but he gave him the birthright he had taken away from Reuven, as is spelled out when he blessed the other sons, and when referring to Reuven, (49,4) that Reuven had desecrated him when he entered his bed-chamber,.claiming it as his abode. The birthright had been transferred from Reuven to Joseph as penalty for the act of desecrating his father. Furthermore, how would the fact that Yaakov had personally taken the city of Shechem from the Emorite have any bearing on his deal with Esau that acquired Esau’s birthright for him? He had been forced to justify giving this extra portion of land to Joseph by making reference to the fact that it had not come to be his through inheritance passed on, but through personal acquisition when he had risked his life for it in war. Nachmanides explains the words אשר לקחתי מיד האמורי,in this paragraph as meaning that the words refer to the time when the land of Israel would be conquered by the sword. Yaakov, already now, tells Joseph that his sons, i.e. the tribes of Menashe and Ephrayim, who would be in the forefront, especially Machir ben Menashe, as we know from Numbers 32, 33-42. According to Nachmanides the promise of בקשתי ובחרבי would be fulfilled in the future when the tribe of Menashe would conquer distant parts of the east bank of the Jordan, such as Gilead, etc, as described at the end of Parshat Mattot. The reference to these weapons were only allusions to the fact that actual fighting would have to take place to secure the land of Canaan as the homeland of the Jewish people for all times. חרב and קשת, sword and bow, are presumed to be symbolical references to the battles against Sichon and Og, both kings of the Emorite tribe. These battles were the fiercest of the conquest of the land of Israel, although they were fought for land on the east bank of the river Jordan. Joshua 11,19 himself testified that not a single city in the land of Canaan made a peaceful surrender to the Jewish army in order to emigrate and save their lives. When Yaakov used the expression לקחתי, “I have taken,” he refers to his moral and legal right to engage in that battle against a people who -according to United Nations statutes- had been rightful owners of the land they dwelt on. Yaakov may very well have done what a number of prophets did when they wanted to make similar points regarding the legality of Israelite expansionary wars. They took arms symbolically, and shot them at imaginary targets, to explain to the king that what they had done symbolically, it was up to the king to do in practice.(compare Kings II 13,16-17).

Tze'enah Ure'enah, Vayechi 37

“One portion more than to your brothers” [48:22]. Jacob said to Joseph: I have given you a portion more than your brothers, so that your two children will be equal to the other children, Reuben, Simeon, Levi. That is, they will take a share in the land of Israel just like Reuben or the other children.

Tze'enah Ure'enah, Vayechi 38

“Which I wrested from the Amorites with my sword and bow” [48:22]. Jacob said: The land of Israel that will be taken from the Amorites, there your two children will be given a share, each one separately, since I have given you the status of the firstborn. Therefore, your children will take two shares. Jacob said to Joseph: therefore, take the trouble to carry me to the land of Canaan, because I will give you a city where you will be buried. This is the city of Shechem. (Rashi, Genesis, 48:22.)

Jewish Thought

The rabbis reinterpret Jacob's blessing to Joseph's children as not literal, but rather symbolic of prayer and intercession, as seen in the similarity in Hebrew spelling between "my bow" and "my intercession." (T.B. Bava Batra 123a)

With God in Hell, 9 Now We Know 59

The task of reinterpretation is pursued consistently. When Jacob blesses Joseph’s children, he gives them “…a portion above thy brethren,” which he says that he took out of the hand of the Amorite “with my sword and with my bow.” (Genesis 48:22.) As the rabbis see it, Jacob could not have meant this literally, for the Psalmist declared, “I trust not in my bow, neither can my sword save me”. The “sword” must mean a prayer and the “bow,” a plea, since there happens to be a rather close similarity in the spelling of the two Hebrew words for “my bow” and “my intercession.” (T.B. Bava Batra 123a.)

Kabbalah

The verse "And Abram passed through the land to the place of Shechem" refers to the synagogue, symbolizing the presence of the Shechinah. "To the plain of Moreh" signifies Torah-learning academies where Torah is taught to the public (Zohar, Lech Lecha 10:80).

Zohar, Lech Lecha 10:80

The verse, "And Abram passed through the land to the place of Shechem," alludes to the synagogue, the place where the Shechinah resides. As it is written, "Moreover I have given to you one portion (Heb. שְׁ'כֶ'ם')" (Gen. 48:22), (Shechem) is the Shechinah, which is fit for (Yosef), as he is called 'righteous.' Because righteousness (i.e. the Shechinah) does not reside anywhere else but in the righteous (Yosef). This is the meaning of "to the place of Shechem," (i.e. the shul). "To the plain of Moreh" alludes to Torah-learning academies, where they teach and instruct Torah to the public.

Midrash

Judah confronts Joseph, pleading for the release of Benjamin and reminding Joseph of the strength of his family. Joseph challenges Judah's claims of strength, leading to a confrontation where Judah displays his power by crumbling a stone. The situation escalates as Judah threatens to destroy Egypt, causing fear among the people. Pharaoh becomes alarmed and urges Joseph to release Benjamin, fearing the consequences of the conflict. Eventually, Joseph reveals his identity to his brothers, leading to a joyous reunion with his family and their relocation to Egypt in the land of Goshen. Joseph ensures their well-being and provides for them during the famine, demonstrating his power and influence in Egypt.

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bereshit Rabbah 80:10

“The two sons of Jacob, Simeon and Levi…took” – from the fact that it says Simeon and Levi, we know that they are Jacob’s sons. It is, rather, “Jacob’s sons” – that they did not take counsel from Jacob; “Simeon and Levi” – that they did not take counsel from one another. “Dina's brothers” – was she only the sister of the two of them? Was she not the sister of all the tribes? It is, rather, because they endangered their lives on her behalf, she is called by their name. Similarly, “Miriam the prophetess, Aaron’s sister” (Exodus 15:20) – was she [only] Aaron’s sister? Was she not sister of the two of them? It is, rather, because Aaron devoted himself on her behalf, (He implored Moses to pray on Miriam’s behalf when she was afflicted with leprosy.) that is why she is called by his name. Similarly, “And in the matter of Kozbi, daughter of the prince of Midyan, their sister” (Numbers 25:18) – was she [only] their sister? Was she not a member of their nation? It is, rather, because she gave her life on behalf of her nation, her nation was called by her name. “Each man took his sword” – Rabbi Elazar says: They were thirteen years old. “They slew Ḥamor and Shekhem his son by the sword, and took Dina from Shekhem’s house, and departed” (Genesis 34:26). Shmuel asked Levi bar Sisi, he said to him: ‘What is that which is written: “And came upon the city confidently”?’ He said to him: ‘They were confident in the strength of the elder. Our patriarch Jacob did not want his sons to perform that act, but when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world. What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them.’ That is what he said to Joseph: “I have given to you one portion [shekhem] beyond your brothers…” (Genesis 48:22) – where do we find that our patriarch Jacob took his sword and his bow in Shekhem, as it is stated: “Which I took from the hand of the Emorite, with my sword and with my bow”? (Genesis 48:22) – “Ḥamor and Shekhem his son.” (As a consequence of the actions of Simeon and Levi, who killed Ḥamor and Shekhem, Jacob took up his sword and bow.)

Bereshit Rabbah 97:6

“Israel said to Joseph: Behold, I am dying, and God will be with you, and He will restore you to the land of your fathers” (Genesis 48:21). “Israel said to Joseph: Behold, I [anokhi] am dying, and God will be with you, and He will restore…” – the son of Rabbi Yosei’s brother [said]: The elder gave them three signs: One who comes [to redeem] with the term anokhi, who will appoint elders from among you, and will say to you pakod, he is the redeemer. (These were Jacob’s signs as to the identity of the future redeemer of the Israelites. Moses fulfilled all three signs; see, e.g., Exodus 3:11, 3:16, 4:29. ) Rabbi Ḥunya removes anokhi, and inserts the ineffable Name in its place. (See Exodus 3:13–14. ) “And I have given to you one portion [shekhem] beyond your brothers, which I took from the hand of the Emorite with my sword and with my bow” (Genesis 48:22). “And I have given to you” a son who was vigilant [shehishkim], and you did not act in accordance with their actions; therefore, the portion will be in your territory. (The midrash interprets the additional portion promised here to Joseph to be the city of Shekhem. This was granted to Joseph, because he did not act as his brothers did in Shekhem, where they sold Joseph into slavery (see Genesis 37:14; Sanhedrin 102a). Alternatively, he did not act as did Shekhem, who raped Dina (Genesis 34:2). Joseph refrained from acting on his desires even when approached by the wife of Potifar (Matnot Kehuna). ) Rabbi Pinḥas said: In Shekhem there was breach in the area of licentiousness, and you repaired it; therefore, it will be in your portion. Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: “I have given to you [one] shekhem” – this is the birthright and the garment of Adam the first man. “Which I took from the hand of the Emorite” – this is Esau. Was Esau, in fact, an Emorite? It is, rather, that he performed the actions of the Emorite. “With my sword and with my bow” – with mitzvot and good deeds. Rabbi Neḥemya said: “I have given to you one shekhem” – this is literally [the city of] Shekhem. “Which I took from the hand of the Emorite” – this is Ḥamor father of Shekhem. Was he, in fact, an Emorite? It is that the Hivite are included in the Emorite. (The Emorites were a larger group surrounding the Hivites, and therefore the Hivites were sometimes called Emorites (see Etz Yosef). ) “With my sword and with my bow” – Jacob did not want his sons to perform that act. (But when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world? What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them. See Bereshit Rabba 80:10.) But when…

Ein Yaakov (Glick Edition), Bava Batra 8:17

(Fol. 123) (Gen. 48) Which I took out of the hand of the Emorite with my sword and with my bow. Did he indeed take it with sword and bow? Is it not written (Ps. 44, 7) For not in my bow will I trust, and my sword shall not help me? We must therefore explain it that with my sword, refers to prayer, and with my bow, to supplication.

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 3:11

And it is written (Genesis 48:22) "And I (Jacob) have given to you an additional portion over your brothers, which I took from the hand of the Emori with my sword and with my bow." Now did he take it with his sword and his bow? — "my sword" is prayer. My bow ("bekashti") is (my) supplication ("bakashati").

Midrash Tanchuma, Beshalach 9:2

Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

Sefer HaYashar (midrash), Book of Genesis, Vayechi 2

and take heed that none of your sons carry me, but yourselves. And thus shall ye do unto me ‎when ye are carrying my body to go with it unto the land of Canaan to bury me. Judah, and ‎Issachar, and Zebulun shall carry my bier at the east; Reuben, and Simeon, and Gad at the ‎south; Ephraim, and Manasseh, and Benjamin at the west; Dan, and Asher, and Naphtali at the ‎north. And suffer not Levi to carry me with you, for he and his children are destined to carry ‎the ark of the covenant of the Lord in Israel's camp, nor shall Joseph, my son, carry me, for he ‎is a king, and his honor must be given him accordingly; but let Ephraim and Manasseh be in ‎their stead. And thus ye shall do unto me when you carry me and do not omit the least from ‎what I have commanded you. And if you will faithfully do unto me all these things, the Lord will ‎remember you to all good and your children after you forever. And you, my sons, honor one ‎another and your relatives likewise, and instruct your children and your children’s children ‎after you to serve the Lord, the God of your forefathers, through all the days, that your days ‎may be prolonged in the land, and the days of your children and your children’s children, ‎forever, by your doing whatsoever is good and just in the eyes of the Lord your God, and by ‎walking in all his ways. And thou Joseph, my son, I pray thee to forgive the sins and ‎transgressions of thy brothers in the evil that they have done unto thee, for the Lord hath ‎ordained it for thy good, and the good of thy children. And do not forsake thy brothers, oh my ‎son, before the Egyptian, and do not cause thy brothers any grief, for behold, I have entrusted ‎them to the care of the Lord and to thy care, and it is in thy hand to protect them against the ‎Egyptians throughout thy days. And the sons of Jacob answered unto their father, saying: All ‎that thou hast commanded unto us will we do, oh our father, only may the Lord be with us! ‎And Jacob said unto his sons: Lo may the Lord be with you, as ye will observe all his ways. Do ‎not turn, neither to the right nor to the left, from doing all that is good and just in his eyes. For ‎verily I know that many disastrous evils will befall you in the latter days even in this land, as ‎also your children and children’s children; but serve ye the Lord and he will deliver you from all ‎troubles. And if you shall follow your God and serve him, and if you will instruct your children, ‎and your children’s children after you, to know the Lord, then the Lord will raise up unto you a ‎savior from among your own sons, and through his power the Lord will deliver you from all ‎troubles, and bring you out of this land and bring you back unto the land of your fathers to ‎possess it securely. And after Jacob had finished instructing his sons, Jacob withdrew his feet ‎into his bed and he was gathered to his people.‎

Sefer HaYashar (midrash), Book of Genesis, Vayechi 3

And Joseph fell upon his father crying and weeping, and he kissed his father and cried out in a ‎bitter voice, oh my father, my father! And all the wives of his sons, and all his household, ‎came, and they fell upon Jacob and wept over him and they cried over Jacob in an exceedingly ‎loud voice. And all the sons of Jacob rose up, and they rent their garments and put sackcloth ‎upon their loins, and they fell upon their faces and they scattered dust over their heads ‎heavenwards. And the sad news was told unto Osnath, Joseph’s wife, and she arose and she ‎put on a sack, and she came with all the Egyptian women and all of them mourned and wept ‎over Jacob. And all the people of Egypt that knew Jacob, on hearing this thing, assembled and ‎came likewise on that day to weep over Jacob, and all Egypt wept for Jacob many days. And ‎the women from the land of Canaan came also unto Egypt when they heard of Jacob’s death, ‎and they wept for him in Egypt seventy days. And after wards Joseph ordered his servants, ‎the physicians, to embalm his father with myrrh and frankincense, and with all sorts of spices ‎and perfumery. And the physicians embalmed Jacob according to Joseph’s commandments. ‎And all Egypt, and all the elders and inhabitants of Goshen wept and mourned for Jacob. And ‎all the sons of Jacob and the children of his household wept and mourned over Jacob, their ‎father, for many days. And when the days of weeping were over, at the end of seventy days, ‎Joseph said unto Pharaoh: I will go up to bury my father in the land of Canaan according to ‎what he caused me to swear, and then I shall return. And Pharaoh sent Joseph, saying: Go up ‎and bury thy father as he hath said, and as he hath caused thee to swear. And Joseph arose ‎with all his brothers, and they went up to the land of Canaan to bury their father as he had ‎commanded them. And Pharaoh issued a proclamation throughout Egypt, saying: All those ‎that fail to go up with Joseph and his brothers to the land of Canaan to bury Jacob, shall die. ‎And all Egypt obeyed Pharaoh’s order, and they rose up all together, and all the servants of ‎Pharaoh, and all the elders of his household, and all the elders of the land of Egypt went up ‎with Joseph. And all the princes and officers of Pharaoh, the servants of Joseph, went up ‎likewise, to bury Jacob in the land of Canaan. And the sons of Jacob carried the bier on which ‎Jacob lay, according to all their father had commanded unto them, his sons did unto Jacob. And ‎the bier was of pure gold inlaid with onyx stones and bdellium all around, and the cover of the ‎work was a cloth woven of gold trimmed in fringes and over it were fastenings of onyx stones ‎and bdellium. And upon the head of his father, Jacob, Joseph placed a large crown of gold and ‎a scepter of gold he gave into his hand, and they surrounded the bier according to the manner ‎of kings during their life time.‎

Sefer HaYashar (midrash), Book of Genesis, Vayigash

he came nigh unto Joseph and he forced the door open and he came with his brethren before ‎Joseph. And Judah said unto Joseph: Oh my lord, let thy servant, I pray thee, speak a word in ‎my lord's ear and let not thine anger burn against thy servant: And Joseph said unto him: ‎Speak! And Judah spoke unto Joseph while his brethren stood before them. And Judah said ‎unto Joseph: Be hold when we first came unto my lord to purchase food, thou hast taken us ‎for spies against this land, and we have brought our brother Benjamin into thy presence. And ‎why dost thou further carry on thy mockery with us? And now I pray, may the king hearken ‎unto my words and release our brother that he go home with us to our father lest thou perish ‎this day, and all the inhabitants of Egypt. Knowest thou not what my two brothers, Simeon and ‎Levi, have done unto the city of Shechem and unto the seven cities of the Amorites on ‎account of our sister Dinah and what will they not do on account of their brother Benjamin And ‎I with my strength, greater and more powerful than both of them, will come over thee and all ‎thy land this very day if thou do not willingly release our brother. Hast thou not heard what our ‎God who hath chosen us has done unto Pharaoh on account of our mother Sarah, whom he ‎had taken away from our father? How the Lord hath smitten him and all his household with ‎terrible plagues that even to this day all the Egyptians speak to one another of that great ‎wonder. And even so will our God do unto thee on account of Benjamin whom thou takest ‎from our father this day on account of the evils which thou art bringing over us in thy land this ‎day. For our God will remember his covenant with Abraham our father and he will bring evil ‎upon thee because thou hast grieved the soul of our father this day. And do thou listen, I pray ‎thee, unto my words which I have spoken unto thee this day, and send away our brother that ‎he may go lest thou and all the people of thy lord will die by my sword, for all of you cannot ‎prevail against me.‎ And Joseph answered unto Judah saying: Why dost thou open thy mouth so wide concerning ‎these words, exalting thyself over us, saying that there is great strength within 7 As Pharaoh ‎liveth, if I order my powerful men to fight against you, verily thou and thy brothers here would ‎soon find themselves in the mud. And Judah said unto Joseph: It were better for thee and thy ‎men to fear me. As the Lord liveth, if I once draw my sword I will not return it unto its scabbard ‎until I have slain all Egypt this day, and I will begin with thee and finish up with Pharaoh thy ‎lord. And Joseph answered and said unto him: Verily, not thou alone hast all the strength. I ‎myself am more powerful than thou art, and if thou drawest thy sword I will place it upon ‎thine neck and upon the neck of all those thy brothers. And Judah said unto him: Verily, if I ‎open my mouth against thee this day, I can swallow thee up, and thou wilt be forgotten from ‎the earth and be lost from thy kingdom. And Joseph answered: Verily, if thou openest thy ‎mouth I have power and strength to close it with a big rock until thou canst not utter a word. ‎Behold how many stones there are before us, and can I not take one of them and put it into ‎thy mouth and break thy jaws? And Judah said: God be a witness between us, that I have not ‎sought to war with thee from the beginning even until now, only to give us our brother to go ‎away from thee. And Joseph answered and said: As Pharaoh liveth, if all the kings of Canaan ‎were to come with you, you could not altogether take him from my hands. And now go ye ‎your ways unto your father and your brother shall be a slave unto me for robbing the house of ‎the king. And Judah said: What is it unto thee, oh king, or to thy fame? Verily the king sendeth ‎out of his house in presents or in losses abundance of silver and of gold in all the land, and ‎thou continuest to speak of thy cup which thou sayest he hath stolen from thee, while thou ‎hast placed it into the bag of our brother. Far be it from our brother Benjamin, and from the ‎seed of Abraham, to do such a thing or any other person be he king or prince or an ordinary ‎man. And now refrain thou from saying such a thing, lest thy words be heard in the land and ‎people will say: On account of a little silver the king of Egypt had quarrels and fights with these ‎men, and he hath taken away from them their brother for a slave. And Joseph answered unto ‎them: Take then this cup and go your way from me and leave your brother to be a slave, for it ‎is the judgment of a thief to be a slave. And Judah said unto him: And art thou not ashamed at ‎thy words, that we should leave with thee our brother for this cup? Surely, if thou wouldst ‎give unto us a thousand times as much as thy cup we should not leave our brother even for all ‎the silver of all mankind; verily, we should first die for his sake.‎ And Joseph answered and said: And wherefore have you forsaken your brother and you have ‎sold him for twenty pieces of silver even unto this day, and why don’t you do likewise to this ‎your brother? And Judah said: The Lord did witness between me and thee that we have not ‎desired this fight, and now give us our brother that we go away from thee without trouble. ‎And Joseph answered and said: If all the kings of the land were to gather together, they could ‎not deliver your brother from my hand. And Judah said: What shall we say unto our father ‎when he seeth us and behold our brother is not with us, and his soul will grieve over him? And ‎Joseph answered and said: This is what you have to tell unto your father: The rope has ‎followed the bucket. And Judah said: And art thou a king who speaketh such things and give us ‎the wrong judgment? Woe unto the king that is thy like. And Joseph answered and said: There ‎is no wrong judgment in the words I have spoken concerning your brother Joseph, for verily, ‎you all have sold him unto the Midianites for twenty pieces of silver, and you have denied it to ‎your father saying an evil beast hath devoured him, Joseph hath been torn into pieces. And ‎Judah said: Behold the fire of Shechem is burning within my heart. I will burn all thy land with ‎fire. And Joseph answered: Verily, Tamar, thy sister-in-law who killed thy sons, she hath put ‎out the fire of Shechem. And Judah said: If I pluck out one hair from my body, all Egypt will be ‎killed with my blood. And Joseph answered unto him: Verily, such is your manner of doing, the ‎same that you did unto your brother when you sold him, and you dipped his coat into blood ‎and you brought it unto your father, that he should think an evil beast has devoured him, and ‎this is his blood.‎ And when Judah heard these words he was terribly angry and his wrath burned within him. ‎And there was lying before him a stone whose weight was four hundred shekels, and while ‎Judah’s anger was burning he seized the stone with one of his hands and threw it heavenward ‎and he caught it up with his left hand. And after this he placed it under his feet and he sat ‎down upon it with his might and the stone was crumbled to dust by Judah’s strength. And ‎when Joseph saw the action of Judah he was greatly afraid, and Joseph commanded his son ‎Manasseh, and he did unto another stone what Judah had done before. And Judah said unto ‎his brothers let not the man among you think this man is an Egyptian, for being able to do such ‎a thing he must be of the family of our father. And Joseph said: Not upon you alone was ‎strength bestowed, for we also are powerful men, and why will you exalt yourself over all of ‎us? And Judah said unto Joseph: I pray thee release our brother and do not invite ruin upon ‎thy country this day. And Joseph answered unto them saying: Go ye and tell your father that ‎an evil beast hath devoured Benjamin as you have said concerning your brother Joseph. And ‎Judah conferred with Naphtali saying unto him: Go now hastily and bring me the number of all ‎the streets that are in Egypt. And Simeon said unto him: Let not this concern thee, for behold I ‎will ascend the mountain and take one of its large stones and cast it on all the people of Egypt ‎and kill all those that are in it. And Joseph heard all that his brothers had spoken in his ‎presence, for they knew not that Joseph understood them for they thought he understood ‎not the Hebrew tongue. And Joseph, hearing the words of his brethren was in great fear lest ‎they might really destroy all Egypt, and he commanded unto his son Manasseh, saying? Go ‎thou hastily and assemble all the inhabitants of Egypt and all the mighty men, and let them at ‎once appear before me on horses and on foot, with all musical instruments in their hands. And ‎Manasseh went and did so. And Naphtali had gone according to Judah’s order. And Naphtali ‎was nimble footed like a swift stag, so that he could walk upon the ears of corn and they would ‎not bend under him. And he went swiftly and he numbered the streets of Egypt and behold ‎they were twelve, and he returned hastily and told it unto Judah. And Judah said unto his ‎brothers: Put on quickly every one of you his sword and we will come over Egypt and smite ‎them all that there be not left a remnant. And behold, I will destroy with my own strength ‎three of these streets and you destroy each one. While Judah was saying these words behold ‎the inhabitants of Egypt with all their mighty men came against them all with musical ‎instruments and amid loud shouting. And their number was five hundred horsemen and ten ‎thousand footmen and four hundred men that fought only with their hands and strength ‎without swords and spears.‎ And all these powerful men came with great storming and shouting, and they encircled the ‎sons of Jacob and they terrified them, and the earth trembled at that fearful noise. And the ‎sons of Jacob saw these hosts and they were greatly afraid of their lives. And Joseph did that ‎to terrify the sons of Jacob and to pacify them. And when Judah saw that his brothers were ‎afraid he said unto them: What causeth you such fear as long as the mercy of God is upon us. ‎And Judah saw all the people of Egypt around him to terrify them, but Joseph commanded ‎them saying: Touch no one of these men. And Judah drew his sword quickly and screamed a ‎loud and bitter scream. And he smote with his sword, and he jumped all over the ground, ‎continuing to scream at all the people. And the Lord impressed all the mighty men and all the ‎people with great fear of Judah and his brethren, and they all fled at the noise of Judah’s ‎screaming, and terror came over them and they fell one from the other, and great many of ‎them died as they fell. And all of them fled from before Judah and his brethren. And Judah ‎and his brethren pursued them into the house of Pharaoh and they escaped. And Judah ‎returned once more before Joseph and he roared at him like a lion, and he uttered a terrible ‎shout against him, and the shouting was heard at a great distance, even among the inhabitants ‎of Succoth, and all Egypt trembled from the noise of that shouting, and also the walls of Egypt ‎fell from the trembling of the earth. And Pharaoh fell from his throne to the ground and also ‎the pregnant women of Egypt and Goshen miscarried on hearing the noise and trembling, for ‎they were greatly terrified. And Pharaoh sent his servants, saying: What is it that is going on in ‎Egypt to-day? And they came and they informed Pharaoh of what hath happened, and he ‎wondered greatly, and he was exceedingly afraid. And his fright grew upon him, and he sent ‎word unto Joseph, saying: Thou hast brought over me the Hebrews to destroy all the land of ‎Egypt. What dost thou care for that thief whom thou hast taken for thy slave? Let him depart ‎with his brothers lest we perish through the evil they will bring over us, and I, and you, and all ‎Egypt. And if thou art not willing to do this thing and thou de lightest in those Hebrews, then ‎remove from thee all the precious things I gave unto thee and go along with them, for surely ‎they will smite all my people and destroy my whole country, for behold even in Goshen all the ‎women have miscarried for fear of their shouting. See they have done these things simply by ‎their screaming and yelling and what more can they do if they fight with their swords? Surely ‎they will destroy the whole land. And now choose thou between me and the Hebrews, and ‎between my land and the land of the Hebrews.‎ And when they came and spoke unto Joseph all the words of Pharaoh concerning him, he was ‎greatly afraid of the words of Pharaoh. And Judah and his brethren were still standing before ‎Joseph raging terribly, and all the sons of Jacob were screaming at Joseph even like the roaring ‎of the waves of the sea. And Joseph was in great fear of Pharaoh and of his brothers, and he ‎sought an opportunity to make himself known, before they destroyed all the land of Egypt. ‎And Joseph ordered Manasseh, his son, and he went and came near unto Judah, and he ‎placed his hand upon Judah’s shoulder, and Judah’s rage subsided. And Judah said once more ‎unto his brothers: Let no man among you say this is the work of an Egyptian lad, for verily that ‎is like the action of one of my father's house. And when Joseph saw that Judah’s anger was ‎silenced, he approached and spoke unto Judah in gentle words. And Joseph said unto Judah ‎Verily you have spoken the truth, and you have proven your words concerning your great ‎strength, and the Lord who hath pleasure in you may increase your peace. But tell me the ‎truth, why thou art the only one among thy brothers to rage against me, while not one among ‎the others speaketh one word? And Judah answered: Thou must know that I have pledged ‎myself for this boy, saying unto my father: If I bring him not and set him before thee then let ‎me bear the blame through all my days. And therefore have I been the foremost among my ‎brothers after I saw that thou wouldst not suffer him to go with us. And now let me find grace ‎in thine eyes and send our brother to go with us. Behold I will remain in his stead to serve thee ‎in anything thou desirest. And wherever thou shalt send me I will go to serve thee with all my ‎might. If there: be a mighty king who hath rebelled against thee, send me and thou wilt see ‎what I will do unto him and unto his land. And even if he have hosts of horsemen and on foot, ‎and an exceedingly powerful army, I will smite them all, and bring their king's head before ‎thee. Dost thou not know, and hast thou not heard of it, that our father Abraham with his ‎servant Eliezer smote all the kings of Elam and all their hosts in one night that there was not ‎left of them a remnant? And from that day on the strength of our father was given unto us ‎and our seed as an inheritance forever.‎ And Joseph answered and said: Thou art speaking the truth and there is no false hood in thy ‎mouth, for it hath been told unto us that the Hebrews are possessed of great strength, and ‎that the Lord their God hath great pleasure in them, and that no one can stand against them. ‎And on this I will agree to release your brother, if thou wilt agree to bring into my presence his ‎brother the son of his mother of whom ye have said he went away from you into Egypt. And if ‎you bring unto me his brother, I will take him as a substitute for not one among you has ‎pledged himself for him unto your father. And when he shall be brought before me I will send ‎away with you thy brother for whom thou art pledged. And when Joseph spoke these words ‎Judah’s wrath was kindled against him, and his eyes filled with blood for anger, and he said ‎unto his brothers: Behold this man seeketh this day his own destruction and the destruction of ‎all Egypt. And Simeon answered unto Joseph saying: And did we not tell unto thee at the ‎outset that we know not the place whither he went, nor do we know whether he be dead or ‎alive, and wherefore does my lord demand of us such a thing? And when Joseph looked at ‎Judah’s countenance he saw that his wrath began once more to kindle within him. And Joseph ‎said unto his brothers: Verily you have said that your brother was dead or lost, now therefore, ‎if I should call him and he should appear in our presence would you give him unto me as a ‎ransom for his brother? And Joseph called out with a loud voice: Joseph 1 oh, Joseph! come ‎this day into my presence and appear before thy brethren and sit before them, and when ‎Joseph had spoken these words his brothers looked around themselves each one in a ‎different direction to see whither Joseph was to come before them. And when Joseph saw ‎their actions he said unto them: Why do ye look around here and there, I am your brother ‎Joseph whom you have sold into Egypt? Now, therefore, be not grieved nor angry with ‎yourselves that ye sold me hither; for God did send me before you to pre serve life. And his ‎brothers were greatly afraid of him on hearing his words, and Judah especially was exceedingly ‎terrified. And Benjamin, who was in a chamber when he heard the words of Joseph, he ran at ‎Joseph and embraced him, and he fell upon his neck and they wept. And when the brothers of ‎Joseph saw that Benjamin hath fallen upon the neck of his brother and wept with him, they ‎also fell upon Joseph and they embraced him and they wept a great weeping with Joseph. And ‎the fame thereof was heard in Pharaoh's house, saying: Those men are Joseph’s brothers, and ‎it pleased Pharaoh greatly, for he was afraid of them, lest they turn Egypt into ruin. And ‎Pharaoh sent his servant unto Joseph, to wish him joy on account of his brothers. And all the ‎princes of the army and of the hosts that were in Egypt, came to rejoice with Joseph, and all ‎Egypt rejoiced exceedingly about the brothers of Joseph. And Pharaoh sent his servant unto ‎Joseph saying: Tell unto thy brothers and bring down all that they have and let them come ‎unto me and I will allow them to dwell in the best part of Egypt. And they did so.‎ ‎ - And Joseph commanded his steward to bring unto his brothers offerings and gifts and ‎garments. And he brought unto them many regal garments and great many gifts. And Joseph ‎divided it amongst them. And to each of them Joseph gave changes of golden and silver ‎raiments and three hundred pieces of silver. And Joseph commanded them to put on those ‎garments. And he brought them before Pharaoh, and when Pharaoh saw all the brothers of ‎Joseph, all of them powerful men and of comely appearance, he rejoiced exceedingly. And ‎after this they went away from the presence of Pharaoh to go into the land of Canaan, unto ‎their father, and Benjamin their brother with them. And Joseph took eleven chariots of ‎Pharaoh and gave unto them. And Joseph gave unto them likewise his own chariot in which he ‎rode on the day he was made king of Egypt, to bring their father in it unto Egypt. And Joseph ‎sent garments to all the children of his brothers and a hundred pieces of silver to every one of ‎them, and he sent also garments for the wives of his brothers from the garments of the king's ‎wives according to their numbers, and various perfumeries he sent likewise unto them. And ‎he gave to every one of his brothers ten men to go with them into the land of Canaan to ‎attend upon them and their children and all belonging to them in coming into Egypt. And ‎Joseph sent by the hand of his brother Benjamin, ten garments for his ten sons, an additional ‎gift above the gifts sent to the other children of Jacob's sons. And he sent to each of them fifty ‎pieces of silver and ten of Pharaoh’s chariots. And to his father he sent ten asses laden with ‎the good things of Egypt and ten she asses laden with corn and bread and meat for his father, ‎and all those that were with him, for provision on the road. And unto his sister Dinah he sent ‎garments of silver and of gold and frankincense and myrrh and aloes, and all sorts of toilet ‎articles in abundance. And he sent likewise such things to the wives of Benjamin from ‎Pharaoh’s wives. And he gave unto all his brothers and also to their wives, from all sorts of ‎onyx stones and bdellium, rubies and emeralds, and from all luxuries worn by the nobility of ‎the Egyptians. There was nothing left, of all precious things that Joseph did not send unto his ‎father's house. And he sent away his brothers and they went, and his brother Benjamin he ‎sent with them, to go into the land of Canaan. And Joseph went out, to accompany them on ‎the road on to the boundaries of Egypt, and he instructed them concerning his father and his ‎household and their coming down into Egypt. And he said unto them: See that you fall not out ‎by the way, for this thing was from the Lord in order to save the multitude of people from the ‎famine, for five years yet will the famine be in the earth. And he commanded them saying: ‎When you come into the land of Canaan do not bring that matter suddenly upon my father, ‎but act prudently.‎ And when Joseph had finished giving them his orders, he turned: and went back into Egypt, ‎and the sons of Jacob went to the land of Canaan, in joy and happiness to their father. And ‎when they came to the boundaries of the land, they said to one another: What shall we do in ‎bringing this matter before our father? For if we impart it to him suddenly, and tell him all ‎about it, he will be greatly astounded at our words and he will refuse to listen to us. And when ‎they went on until they approached their houses they met Serach coming towards them, and ‎the damsel was exceedingly beautiful and wise, and a skilled player on the harp; and they ‎called her and she came unto them and she kissed them. And they took her and gave her a ‎harp saying unto her: Go, we pray thee, before our father and sit down before him and strike ‎this harp and speak unto him according to these words. And they instructed her concerning ‎what she had to say, and she hastened unto Jacob and she sat down before him. And she sang ‎and she played beautifully upon the harp, and she sang in the sweetness of her voice: Joseph ‎my uncle is alive and he reigneth over all the land of Egypt; he is not dead. And she often ‎repeated these words. And Jacob heard her words and it pleased him greatly, and when he ‎heard her sing it twice and three times, the heart of Jacob was possessed by joy, through the ‎sweet ness of her voice, and the spirit of God came over him, and he knew that all her words ‎were true. And Jacob blessed Serach for singing these words before him, and he said: My ‎daughter, may death never prevail against thee forever, for thou hast revived my spirit, only ‎repeat thou this song once more before me, for thou hast caused me gladness with thy words. ‎And she sang once more the same words and Jacob listened, and he was pleased and he ‎rejoiced, and the spirit of God came over him. And while he was yet speaking with her, his ‎sons came before him with horses and chariots and royal garments and servants running ‎before them. And Jacob arose and went to meet them, and he saw his sons dressed in royal ‎garments and all the good things that Joseph sent unto them. And they said unto him: Be thou ‎informed that our brother Joseph liveth, and that he ruleth over the whole land of Egypt, and ‎it is he who hath spoken unto us all we have told unto thee. And Jacob heard all the words of ‎his sons and his heart fainted, for he believed them not, until he saw all that Joseph had given ‎unto them and all that Joseph had sent along with them, and all the signs he had spoken of ‎unto them. And they unpacked all the things before him, and they displayed all that Joseph ‎had sent, and they gave to every one of them what Joseph had sent him. And Jaco-b knew ‎that they have spoken the truth, and Jacob was greatly rejoiced on account of his son. And he ‎said: It is enough, Joseph, my son, is yet alive. I will go and see him before I die. And his sons ‎told unto him all that had befallen them, and Jacob said: I will go down into Egypt, to see my ‎son and my children. | And Jacob rose up and he put on the garments which Joseph had sent ‎unto him, and he put a turban upon his head which Joseph had sent him after having washed ‎and shaved himself. And all the men of the house of Jacob and their wives dressed ‎themselves with the things that Joseph had sent them. And they rejoiced greatly on account ‎of Joseph that he was still alive and that he was the ruler over Egypt. And all the inhabitants of ‎Canaan heard the news, and they came and rejoiced with Jacob on account of Joseph that he ‎was still alive. And Jacob prepared for them a feast of three days, and all the kings of Canaan, ‎and all the great men of the land ate and drank and made merry in Jacob’s house.‎ And after this Jacob said: I will go down to see my son in Egypt, and then I will return unto the ‎land of Canaan which the Lord hath promised unto Abraham. For I cannot leave my native ‎land. And behold the Lord spoke unto Jacob: Go down into Egypt and dwell there with all thy ‎household. Fear thou not to go down into Egypt, for I will make thee there to a great nation. ‎And Jacob said in his heart: I will go and see my son, whether the fear of his God is still in his ‎heart amongst all the inhabitants of Egypt. And the Lord said unto Jacob: Fear thou not ‎concerning Joseph, for he still continues in his piety to serve me as it will be pleasant in thine ‎eyes. And Jacob rejoiced exceedingly on account of his son. At that time Jacob commanded his ‎sons and his household to go into Egypt, according to the word of the Lord unto him. And ‎Jacob rose up with his sons and all his household, and they went forth from the land of ‎Canaan, from Beersheba, with joy and a cheerful heart they went into the land of Egypt. And ‎when they came near entering the land of Egypt, Jacob sent Judah before him unto Joseph to ‎direct his face towards his location in Egypt. And Judah did according to the words of his father, ‎and he hastened and ran and he came unto Joseph, and they prepared a place in the land of ‎Goshen, for Jacob and all his household, and Judah returned unto his father on the road. And ‎Joseph made ready his chariot and he called all his mighty men and his servants and all the ‎princes of Egypt to go and receive Jacob his father. And Joseph had it proclaimed in Egypt, ‎saying: Whosoever faileth to go and meet Jacob shall be put to death. And in the morning, ‎Joseph went forth with all Egypt, a great and mighty host, all of them dressed in white and ‎purple garments, and with ornaments of gold and silver and their instruments of war with ‎them. And all of them went forth to meet Jacob with all sorts of musical instruments, the ‎drums and fifes, and they scattered myrrh and aloes all along the road. And all of them ‎marched on in that manner, and the earth shook at their voices.‎ And the women of Egypt went up on the roofs and upon the walls to meet Jacob, and they ‎likewise played with drums and with lutes, and thus Joseph and all his people went forth to ‎meet Jacob. And Joseph had upon his head Pharaoh’s royal crown, for Pharaoh had sent it ‎unto him to wear it on the occasion of meeting his father. And when Joseph came near unto ‎his father, within fifty cubits, he stepped down from his chariot and walked towards his father. ‎And all the princes and prominent men of Egypt, when they saw that Joseph went on foot ‎towards his father, they too, dismounted and walked on foot to meet Jacob. And when Jacob ‎and his sons approached Joseph’s camp, and when Jacob beheld the multitude that came to ‎meet him with Joseph his son, it was pleasing in his eyes, and Jacob wondered greatly at the ‎sight. And Jacob said unto Judah: Who is the man whom I see in the Egyptian camp adorned in ‎royal garments with a very red robe around him, and a regal crown upon his head, who hath ‎now stepped down from his chariot to the ground, and who is coming to meet us. Judah ‎answered unto Jacob saying: He is thy son Joseph, the king. And Jacob rejoiced on seeing the ‎glory of his son. And Joseph approached his father and he bowed down before his father, and ‎all the people of his camp with him bowed down before Jacob to the ground. And behold ‎Jacob ran hastily towards his son Joseph, and he fell upon his neck and he kissed him and they ‎wept. And Joseph also embraced his father and he kissed him and they wept. And all the ‎people of Egypt wept with them. And Jacob said unto Joseph: I will gladly die presently after I ‎have seen thy face that thou art still alive and so honored. And all the sons of Jacob and their ‎wives and children and servants and all the house hold of Jacob wept with Joseph, and they ‎kissed him, and they wept with him exceedingly. And after this, Joseph and all his people ‎returned unto Egypt to their places. And Jacob with his sons and his household came with ‎Joseph unto Egypt, and Joseph placed them in the best part of Egypt, in the land of Goshen. ‎And Joseph said unto his father and his brothers: I will go up and inform Pharaoh that my ‎brothers’ and my father's house, and all belonging unto them, and behold they are in the land ‎of Goshen. And Joseph did accordingly, and he took from among his brothers Reuben, and ‎Issachar, and Zebulun, and Benjamin, his brothers, and he presented them before Pharaoh. ‎And Joseph spoke unto Pharaoh saying: My brothers’ and my father's house and all belonging ‎unto them as also their sheep and cattle have come unto me from the land of Canaan to ‎sojourn in Egypt, for the famine was heavy upon them. And Pharaoh said unto Joseph: The ‎best of the land make thy father and brothers to dwell. Do not withhold from them all that is ‎good, and cause them to eat the fat of the land.‎ And Joseph answered saying: Behold I have placed them in the land of Goshen for they are ‎keepers of sheep and therefore let them dwell in Goshen to feed their sheep away from the ‎face of the Egyptians. And Pharaoh said unto Joseph: All that thy brothers will say unto thee, ‎do thou with them. And the sons of Jacob bowed down before Pharaoh and they went away ‎from him in peace. And After this Joseph brought his father into the presence of Pharaoh, and ‎Jacob came, and he bowed down before Pharaoh, and blessed Pharaoh. And then he left. And ‎Jacob with his sons and all his household dwelt in the land of Goshen. And Joseph gave unto ‎Jacob the land of Goshen. And Joseph gave unto Jacob and his household the best things of ‎the land, and they dwelt securely in the land of Goshen, and Jacob and his sons ate at Joseph’s ‎table all the time, except when they ate in their own houses. And all the Egyptians were eating ‎and drinking in the house of Joseph, through all the days of the famine, for they had sold all ‎belonging to them on account of the famine. And Joseph bought all the land of Egypt for ‎Pharaoh, and Joseph supported them with food through all the days of the famine, and ‎Joseph collected all the silver and the gold and the onyx stones and costly garments, all of ‎which they brought unto Joseph from all the parts of the earth when they had no money. And ‎Joseph took all the silver and gold that came into his hands, about seventy-two talents, as also ‎onyx stones and bdellium in great abundance, and Joseph divided it into four parts and he ‎concealed one part in the wilderness by the red sea, and one part by the river Euphrates; and ‎the other two parts he concealed in the wilderness which was opposite to the wilderness of ‎Persia and Media. And Joseph took the gold and silver that still was left and he gave thereof to ‎all his brothers and unto his father's household and their wives, and the remainder he brought ‎into the house of Pharaoh, about twenty talents of gold and silver. And Pharaoh placed it into ‎his treasure.‎ And the days of the famine were over in all the land, and after this they sowed and reaped all ‎over the earth, and they found their yield year after year. They lacked nothing. And Joseph ‎dwelt in Egypt securely, and the whole land was under his counsel, and his father and all his ‎brothers dwelt in the land of Goshen and they obtained possessions in it. And Jacob became ‎very aged and advanced in days and the two sons of Joseph, Ephraim and Manasseh, dwelt ‎continually in Jacob’s house with the children of the sons of Jacob their brothers, to learn the ‎ways of the Lord and his laws. And Jacob dwelt with his sons in the land of Egypt in the land of ‎Goshen and they gained possessions therein and they were fruitful and they multiplied ‎exceedingly. ‎

Shemot Rabbah 15:8

It is analogous to a king who had a son whom he placed in charge of all his property. The son said to his father: ‘If you do not give me your throne, how will everyone know that you are fond of me? Only if you give to me the place of your throne will everyone show appreciation for me.’ Thus God gave Abraham the world, as it is stated: “And the Lord said: Will I conceal [something] from Abraham” (Genesis 18:17). Once He gave him everything, he said to Him: If You do not give me the Temple, five hundred cubits by five hundred cubits, You have not given me anything. The Holy One blessed be He gave him everything that he asked, as it is stated: “And I have given you one portion more than your brothers” (Genesis 48:22). When Abraham heard this, what did he say? “God spoke in His holiness, I exulted” (Psalms 60:8).

Sifrei Devarim 217:4

After we learn that inheritance to sons is to be emphasized, we perforce must follow the first approach, viz.: Since he inherits with one (son) and he inherits with five, then just as when he inherits with one, he receives a double portion of one, so, when he inherits with five, he receives a double portion of one. And it is written (I Chronicles 5:1) "And the sons of Reuven, the first-born of Israel (i.e., Jacob). For he was the bechor, but when he defiled his father's bed, his birthright was given to the sons of Joseph." And it is written (Ibid. 2) "For Judah prevailed over his brothers (to inherit the kingship) and the ruler was to come from him, and the bechorah (the status of first-born) was given to Joseph." And it is written (Bereshith 48:22) "And I (Jacob) have given to you (Joseph) an additional portion over your brothers."

Musar

Jacob's success in battle against the Emorites was attributed to his use of three weapons: charity, struggle against his evil urge, and prayer, which are known as הקול קול יעקב. The weapon of charity is highlighted in Psalms 85,14 and Exodus 30,12, emphasizing its importance in overcoming danger in war, particularly for men over the age of twenty who are of military age.

Shenei Luchot HaBerit, Torah Shebikhtav, Ki Teitzei, Torah Ohr 70

We similarly find that when Jacob was embattled against the Emorites that he referred to his conquest of the city of Shechem as something he had acquired by means of "my sword and my bow" (Genesis 48,22). There was another element to this battle: The prayer Jacob offered up helped him succeed. Onkelos translates the words בחרבי ובקשתי as בצלותי ובבעותי, "with my prayer and my entreaty." It was Jacob's custom that whenever he was involved in a confrontation he would employ three kinds of weapons which our Rabbis have referred to as מלחמה, דורון, תפלה. These may be considered as Jacob's "secret weapons." The weapon called דורון, was gifts to charity; the weapon called מלחמה was the struggle against his evil urge; the weapon called תפלה needs no homiletical interpretation. These three weapons together are what are popularly known as הקול קול יעקב. The weapon of charity is also alluded to in a Biblical passage describing soldiers going into battle. Psalms 85,14 speaks of: צדק לפניו יהלוך וישם לדרך פעמיו, "Charity goes before him as he sets out on his way." We also have a verse in Exodus 30,12 ונתנו איש כופר נפשו, suggesting that a man can use his charitable gifts to help him overcome his blood-guilt, i.e. to save him from danger in war. The fact that only men over the age of twenty had to make this contribution is a clear indication that once one is of military age it may become a life-saver.

Quoting Commentary

Jacob blesses his grandsons, switching elder and younger sons in a vision-like moment near death, fully aware of their identities, bringing full circle motifs of his life. The blessing of Joseph's sons grants them two portions, referring to the birthright, with Ephraim and Manasseh each receiving one. This blessing connects to the division of Canaan amongst the tribes, signifying a special inheritance for Joseph's descendants.

Gevia Kesef 18:5

As for the phrase “offer him there for a burnt-offering,” there can be no doubt, (14. The doubt that is contemplated is that this command of God would appear to be contradicted by the later command to desist, in v. 12, and that if so, there would appear to be a change in God’s words and decree. This would countervene Kaspi’s contention that God’s word is never changed.) for in the Hebrew language as well as in logic, every expression of movement does not necessarily refer to the consummation of the act. Sometimes the reference will be to a middle, beginning, or even prior to the beginning, on account of its being a proximate or distant potential. (15. Accordingly, the original command was the equivalent of saying, “begin to offer him there for a burnt-offering …” which was indeed fulfilled by Abraham and not countervened by the angel of the Lord.) Thus, for example, we can say of “the child that will be born” (16. Judg. 13:8.) that it writes, eats, is a prophet, or is wise—by virtue of it’s being in potential. As a rule, every adjective and verb will occasionally modify what exists in potential, as they do what is actual, for the term nimṣa’ (“exist”) and hayah (“be”) are ascribed to everything, whether actual or potential. (17. A similar point was made by Kaspi earlier in the work (chap. X, p. 200), in reference to the use of future and past tenses in Hebrew, which Kaspi believes reflects the Aristotelian doctrine of actuality and potentiality. Here Kaspi extends his observations to include the injunctive form; i.e., a command to act may only be a command to create the potential for that act. See also above pp. 49 ff.) Furthermore, what exists (in actuality) only in the soul (is to be considered) as if existing outside of it as well. So, too, what exists only as the spoken word, (is to be considered) as if existing outside the soul. Proof are the words of the writer of the Torah, who, when he wrote, “I was restored unto mine office and he was hanged,” (18. Gen. 41:13.) revealed (this truth), for that had only existed as the spoken word. (19. What Kaspi means is that the verse implies that the chief butler considered Joseph to have caused the baker to be hung and the butler to be reinstated. Such an opinion is referred to by Ibn Ezra in his comments on this verse. According to such an approach, what existed only in potential was already actualized in Joseph’s mind. This accords with Kaspi’s statement (Maṣref La-Kesef, MK II 90) that what exists in the mind is no less than what exists outside of it, while speech, too, confers existence upon that of which it speaks.) He also wrote that Jacob said, “which I took out of the hand of the Amorite with my sword and with my bow,” (20. Gen. 48:22. In the Maṣref La-Kesef (MK II 104) Kaspi says that this verse will be explained in the Gevia‘ Kesef.) which was (only) potential. (21. He means that even though this was only to be realized at some future time, in Jacob’s mind it was realized and actualized already, and for this reason Jacob spoke of it in the past tense. Ibn Ezra’s commentary to that verse records a similar interpretation.) He further wrote, regarding Jeremiah, “and you gave them wine to drink,” (22. Jer. 35:2, which the JPS translation has, “and give them wine to drink,” but in Heb. ve-hishḳita.) (even though) it was still in potential and close to realization. In the context of Jeremiah it is written, regarding the unspoken and spoken word, “See, I have set thee this day over the nations and over the kingdoms, to root and to pull down, and to destroy and to overthrow; to build and to plant,” (23. Jer. 1:10.) i.e., that the villages and the houses (would be destroyed by Jeremiah) by hand, but not rebuilt by (Jeremiah’s) hand. (24. He means here too that Jeremiah considered those potential events to be already actualized, even though he would do no more than speak to attain those goals.) There are several such metaphors in Scripture. All this is true in accordance with true logic. These are logical principles upon which the entire Torah and Prophets depend. As for the rest of this vision, I already dealt with those matters at length.

Haamek Davar on Genesis 2:5:1

The apparent meaning of this verse relates to the field as the source of sustenance for the world. As it says in Kohelet (5:8) "Even the King is subservient to the field," meaning even the king worries about the produce of the field. According to this explanation, we don't understand the message of the verse. But there is a deeper meaning to the word siach (bushes) based on the gemara Avoda Zara(7b), "Siach means prayer as the Torah says (Bereshit 24:63) 'And Isaac went forth to pray (lasuach) in the field'". Tosafot adds that it means fixed prayer also known as avoda shebalev (service of the heart). From the very start of creation God established that earning one's livelihood in the normal way of the world is involved with entreating God for His Providence by prayer or by sacrifices where possible. Both of these are called avoda (service), more than other mitzvot (commandments) of the Torah. Based on the verse (Mishlei 12:11) "He who tills (oved) his soil will be sated with bread" we may explain that all of man's activities can be performed to earn a livelihood or for some other purpose, but tilling the soil is done only to earn one's livelihood. And such is the difference between the avoda of performing other mitzvot and the avoda of prayer or sacrifices. The reward for observing other mitzvot is given in olam haba (the world to come) and also in olam haze (this world) one may receive rewards of wealth or honor, measure-for-measure. The reward for prayer and sacrifices, however, is primarily livelihood, as seen in gemara Ketubot (10b) which interprets the word mizbeach (altar) as being related to nourishment (see also H.D. Bamidbar xx:xx) and also in gemara Shabat (10a) which states that fixed prayer sustains life. (See also Harchev Davar Bereshit 48:22.) The blessings recited over each type food also promote the abundance of that type as seen in gemara Berachot (35b) which considers someone who eats without reciting the blessing to be stealing from God and from the people of Israel and to be as evil as Yeravam ben Navat .(Based on Mishlei 28:24 " He who robs his father or his mother and says, "This is not a sin," is the companion of a destroyer.") The explanation is that by not reciting the blessing one denies God the pleasure of providing an abundance of that food, in effect stealing from Him and from the people of Israel. And such a person is a companion of Yeravam who prevented the people from bringing sacrifices, thus denying them livelihood. (See Melachim I chapter 12.)

I Believe; A Weekly Reading of the Jewish Bible, Ki Tetzeh; Does Love Conquer All? 17

Later in the same chapter, he says: “I am about to die; but God will be with you and bring you back to the land of your fathers. And now, I assign to you one portion more than to your brothers, which I wrested from the Amorites with my sword and bow” (Gen. 48:21–22). There are many interpretations of this verse, but according to Rashi, “This refers to the birthright, that Joseph’s children should receive two portions when Canaan would be divided amongst the tribes.” Jacob’s other children would receive one portion, while Joseph would receive two, one for each of his sons Ephraim and Manasseh.

Ibn Ezra on Genesis 4:23:1

[AND LAMECH SAID…] Note, this (Verses 23 and 24. The reason is that I.E. understands verses 23 and 24 to be an attempt by Lamech to induce his wives to cohabit with him. However, verses 20 through 22 tell us that they in fact did so. Hence verses 23 and 24 must describe what happened before verses 20-22. Its meaning is that Lamech had already said to Adah and Zillah. Va-yomer is thus a pluperfect (Krinsky).) should have appeared earlier. I have already noted two similar examples of this in my earlier comments. (See I.E.’s comment on Gen. 1:9.) Three additional examples are: that the man took a golden ring (Gen. 24:22); (This is followed by: and said: Whose daughter art thou (Gen. 24:23). Now, would the servant give a golden ring to the girl before asking her who she was? Therefore Gen. 24:23 must be rendered: And he already said, Whose daughter art thou (Krinsky).) And the Lord said unto Moses, say unto the children of Israel: Ye are a stiff-necked people (Ex. 33:5); (This is preceded by: And when the people heard these evil tidings (v. 4). However, the evil tidings are reported in verse 5. Thus verse 5 should precede verse 4. Hence the meaning of And when the people heard (v. 4) is: and when the people had heard; i.e., when they heard the following, namely what is reported in the next verse (Meijler).) and And I besought the Lord at that time (Deut. 3:23). (Cf. I.E.’s comment on Deut. 3:23. What is reported in this verse took place before Deut. 3:21, viz., And I commanded Joshua, etc. Moses besought God before he commanded Joshua not to fear the kings of Canaan. Hence Deut. 3:23 is to be rendered as And I had besought the Lord. Ibid. I. E.’s commentary.) As to our verse, it is to be interpreted as our sages did. The rabbis tell us that Adah and Zillah were afraid to bear children because they feared that their offspring, who were the seventh generation from Cain, would die or be killed as punishment for Cain’s sin. Therefore Lamech said to them, “I am in truth the seventh generation (From Cain. However, in truth Lamech lied to them. He was the sixth and not the seventh generation from Cain (Filwarg).) and if a man would wound me or a child bruise me, then I would kill them.” I have slain is used in place of I will slay. (Haragti is a perfect.) Similar examples are: I will give (natati) (Literally, I gave.) the price of the field (Gen. 23:13), and which I took out (According to I.E., I took (lakachti) means I will take.) of the hand of the Amorite (Gen. 48:22). There are many similar instances. (The point is that the Bible occasionally uses a perfect in place of an imperfect.)

Malbim on Job 22:1:2

With the completion of two rounds, six [orations] in each round, (Leviticus 24:6) the first concerning the suffering of the righteous and the second the prosperity of the wicked; and after the wrangler Job had triumphed over all of them with his answers, his bows and his arrows (Genesis 48:22); Eliphaz now tries, for one last time, to fit his arrow to the bowstring (Psalms 11:2) in order to counter-attack at the gate (Isaiah 28:6) in a single speech that addresses both issues. In doing so, he devises a new approach, one with fine insight and knowledge (Psalms 119:66), according to which it is out of wisdom on God's part, and with particular intent, that the rewards of the righteous and the punishments of the wicked are not immediately disbursed in this world. This is done so as to ensure that the worship of God may be selfless, motivated neither by love of reward nor by fear of punishment.

Rabbeinu Bahya, Bereshit 35:6:1

הוא וכל העם אשר עמו, “he and all the people who were with him.” It is recorded in a Midrash called מלחמות השם, (and quoted by Nachmanides) that the neighbouring towns of Shechem did indeed gather together and fought three battles against he sons of Yaakov. Had it not been for their father Yaakov who personally girded himself with his sword and other weapons, they would indeed all have been in mortal danger. Our sages refer to this when they interpret the words of Yaakov on his deathbed when he described himself as personally having taken the town of Shechem from the Emorite with his sword and bow (Genesis 48,22). It is the custom of the Bible to furnish us with only the barest details of such encounters, seeing that the kind of miracle which G’d employed was a “hidden miracle,” i.e. not a miracle in which known laws of nature have been visibly changed. Another example of the Bible being sparse with information about such encounters is what happened to Avraham in Ur Casdim i.e. when Nimrod threw him into a furnace and he escaped unharmed. The wars fought by the sons of Esau against the people of Chorite (36,21) are similarly not mentioned here. The Torah contents itself by referring to the “hidden” miracle by simply writing that Yaakov and all those with him arrived at their next destination, i.e. that not a single casualty was sustained by Yaakov’s entourage during the attacks upon them by the Emorites.

Radak on Genesis 15:8:1

?ויאמר.. במה אדע כי אירשנה, he meant: “how do I know that my son will inherit it?” We have a similar construction in Genesis 48,22 אשר לקחתי מיד האמורי, where Yaakov also does not mean that he, personally, had battled the Emorite, but that his sons had done so successfully. The meaning of the words במה אדע cannot be that the same man who had just been given credit for his utter faith in G’d now has developed doubts, nothing having occurred to cause such doubts. He wanted to know how he could be certain that when his sons, i.e. offspring, would inherit the land that it would remain theirs forever. Perhaps, due to some sin, future generations might forfeit their claim to the land of Canaan, just as the present occupants had forfeited their claim through their sins. Unless they had, why would G’d want to dispossess them? He hoped that just as G’d had shown him the stars as an illustration that his offspring would be people of great substance, so G’d would show him a further illustration of a means by which his offspring would reinforce their title to that land once they had settled in it.

Ramban on Genesis 34:13:1

AND THE SONS OF JACOB ANSWERED SHECHEM AND HAMOR HIS FATHER WITH SUBTLETY. Now Hamor and Shechem spoke to her father and her brothers, (Verse 11 here.) but the patriarch did not answer them at all as his sons spoke in his place on this matter out of respect for him for since the affair was a source of shame to them, they did not want him to speak about it at all. There is a question which may be raised here. It would appear that they answered with the concurrence of her father and his advice for they were in his presence, and it was he who understood the answer which they spoke with subtlety, and, if so, why was he angry afterwards? (Further, Verse 30. See also Ramban further, 49:5.) Moreover, it is inconceivable that Jacob would have consented to give his daughter in marriage to a Canaanite who had defiled her. Now surely all the brothers gave that answer with subtlety, while Simeon and Levi alone executed the deed, and the father cursed only their wrath. (Genesis 49:7.) [But if all the brothers shared responsibility for the answer and the plan, why did Jacob single out only Simeon and Levi for chastisement?] The answer is that the craftiness lay in their saying that every male of theirs be circumcised, (Verse 15 here.) as they thought that the people of the city will not consent to it. Even if perchance they will listen to their prince and they will all become circumcised, they will come on the third day, when they were in pain, (Verse 25 here.) and will take their daughter (“Daughter.” in Tur: “sister.”) from the house of Shechem. Now this was the advice of all the brothers and with the permission of their father, but Simeon and Levi wanted to take revenge of them and so they killed all the men of the city. It is possible that Jacob’s anger in cursing their wrath (Genesis 49:7.) was because they killed the men of the city who had committed no sin against him; they should have killed Shechem alone. It is this which Scripture says, And the sons of Jacob answered Shechem and Hamor his father with subtlety, and spoke, because he had defiled Dinah their sister, for they all agreed to speak to him craftily because of the base deed which he had done to them. Now many people ask: “But how did the righteous sons of Jacob commit this deed, spilling innocent blood?” The Rabbi (Moshe ben Maimon) answered in his Book of Judges, (Hilchoth Melachim, IX, 14, with slight textual changes. The Book of Judges is the last of the fourteen books which comprise Maimonides’ great life work: The Mishneh Torah, or Yad Hachazakah.) saying that “sons of Noah” (Or “a Noachide,” a term denoting the human race. See Seder Bereshith, Note 222.) are commanded concerning Laws, and thus they are required to appoint judges in each and every district to give judgment concerning their six commandments (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) which are obligatory upon all mankind. “And a Noachide who transgresses one of them is subject to the death-penalty by the sword. If he sees a person transgressing one of these seven (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) laws and does not bring him to trial for a capital crime, he who saw him is subject to the same death-penalty. It was on account of this that the people of Shechem had incurred the death-penalty because Shechem committed an act of robbery and they saw and knew of it, but they did not bring him to trial.” But these words do not appear to me to be correct for if so, our father Jacob should have been the first to obtain the merit of causing their death, and if he was afraid of them, why was he angry at his sons and why did he curse their wrath a long time after that and punish them by dividing them and scattering them in Israel? (Genesis 49:7.) Were they not meritorious, fulfilling a commandment and trusting in G-d Who saved them? In my opinion, the meaning of “Laws” which the Rabbis have counted among their seven Noachidic commandments (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) is not just that they are to appoint judges in each and every district, but He commanded them concerning the laws of theft, overcharge, wronging, and a hired man’s wages; the laws of guardians of property, forceful violation of a woman, seduction, principles of damage and wounding a fellowman; laws of creditors and debtors, and laws of buying and selling, and their like, similar in scope to the laws with which Israel was charged, and involving the death-penalty for stealing, wronging or violating or seducing the daughter of his fellowman, or kindling his stack, or wounding him, and their like. And it is also included in this commandment that they appoint judges for each and every city, just as Israel was commanded to do, (Deuteronomy 16:18.) but if they failed to do so they are free of the death-penalty since this is a positive precept of theirs [and failing to fulfill a positive precept does not incur the death-penalty]. The Rabbis have only said: (Sanhedrin 57a.) “For violation of their admonishments there is the death-penalty,” and only a prohibition against doing something is called an “admonishment.” And such is the purport of the Gemara in Tractate Sanhedrin. (58b. See my Hebrew commentary, p. 192.) And in the Jerusalem Talmud (Not found in our editions. See my Hebrew commentary, ibid.) they have said: “With respect to Noachide laws, a judge who perverts justice is to be slain. If he took a bribe he is to be slain. With respect to Jewish laws, [if after having heard both parties] you know perfectly well what the proper legal decision should be, you are not permitted to withdraw from the case without rendering a decision, and if you know that it is not perfectly clear to you, you may withdraw from the case. But with respect to their laws, even though you know the law perfectly well you may withdraw from it.” From this it would appear that a non-Jewish judge may say to the litigants, “I am not beholden to you,” for it is only in Israel that there is an additional admonishment — “Lo thaguru’ (ye shall not be afraid) of the face of any man, (Deuteronomy 1:17.) meaning, “You shall not gather in, [i.e., restrain], your words before any man” (Sanhedrin 6b. This explanation is based upon the common root of the words thaguru and ogeir (gathering) as in the expression, gathering in summer, (Proverbs 10:5).) — and surely he is not to be slain for failing to make himself chief, overseer, or ruler (Proverbs 6:7. ) in order to judge superiors. [Ramban thus disagrees with Rambam, who writes that the people of Shechem had incurred the death-penalty by not having brought Shechem to justice.] Moreover, why does the Rabbi [Moshe ben Maimon] have to seek to establish their guilt? Were not the people of Shechem and all seven nations (Deuteronomy 7:1.) idol worshippers, perpetrators of unchaste acts, and practitioners of all things that are abominable to G-d? In many places Scripture loudly proclaims concerning them: Upon the high mountains, and upon their hills, and under every leafy tree, etc.; (Ibid., 12:2.) Thou shalt not learn to do after the abominations, etc.? (Ibid., 18:9.) For all these abominations have the men of the land done, etc. (Leviticus 18:27.) However, it was not the responsibility of Jacob and his sons to bring them to justice. But the matter of Shechem was that the people of Shechem were wicked [by virtue of their violation of the seven Noachide laws] (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) and had thereby forfeited their lives. Therefore Jacob’s sons wanted to take vengeance of them with a vengeful sword, and so they killed the king and all the men of his city who were his subjects, obeying his commands. The covenant represented by the circumcision of the inhabitants of Shechem had no validity in the eyes of Jacob’s sons for it was done to curry favor with their master [and did not represent a genuine conversion]. But Jacob told them here that they had placed him in danger, as it is said, You have troubled me, to make me odious, (Verse 30 here.) and there, (Genesis 49:7.) [i.e., at the time he blessed the other children], he cursed the wrath of Simeon and Levi for they had done violence to the men of the city whom they had told in his presence, And we will dwell with you, and we will become one people. (Verse 16 here.) They would have chosen to believe in G-d and trust their word, and perhaps they might have indeed returned to G-d and thus Simeon and Levi killed them without cause for the people had done them no evil at all. It is this which Jacob said, Weapons of violence are their kinship. (Genesis, 49:5.) And if we are to believe in the book, ‘The Wars of the Sons of Jacob,’ (This is the Midrash Vayisu. See Eisenstein, Otzar Midrashim, p. 157, and L. Ginzberg’s, The Legends of the Jews, Vol. I, pp. 404-411.) their father’s fear was due to the fact that the neighbors of Shechem gathered together and waged three major wars against them, and were it not for their father who also donned his weapons and warred against them, they would have been in danger, as is related in that book. Our Rabbis have mentioned something of this conflict in their commentary on the verse, Which I took out of the hand of the Amorite with my sword and with my bow. (Further, 48:22.) They said, (As quoted here, the comment appears in Rashi, ibid. See also Bereshith Rabbah 80:9.) “All the surrounding nations gathered together to join in battle against them, and Jacob donned his weapons to war against them,” just as Rashi writes there. (Further, 48:22.) Scripture, however, is brief about this because it was a hidden miracle, (See Ramban above, 17:1. ) for the sons of Jacob were valiant men, and it appeared as if their own arm saved them. (Psalms 44:4.) Scripture is similarly brief about the matter of Abraham in Ur of the Chaldees, (See Ramban above, 11:58.) and it did not at all mention Esau’s wars with the Horites. Instead, Scripture mentions here that there was the terror of G-d upon the cities that were round them, (Further, 35:5.) and they did not all assemble to pursue after the sons of Jacob (Further, 35:5.) for they would have fallen upon them as the sand which is on the sea-shore in multitude. (I Samuel 13:5.) And this is the meaning of the terror of G-d, (Further, 35:5.) for the terror and dread (See Exodus 15:16.) of the military prowess they had seen fell upon them. Therefore Scripture says, And Jacob came to Luz… he and all the people that were with him, (Further, 35:6.) in order to inform us that not one man among them or their servants was lost in warfare. (See Numbers 31:49.)

Rashi on Psalms 108:8:2

that I would allot a portion I shall divide the land of my enemies to Israel, like (Gen. 48: 22): “one portion (שכם) more than your brethren.”

Sforno on Numbers 26:54:1

לרב תרבה נחלתו, a reference to the amount of land, for although the land was being divided 12 tribes in shares of equal value in terms of money, the size of the allocations varied according to the quality of the soil each tribe received. A tribe who numbered many souls received a quantitatively larger piece of real estate as is spelled out here by the words לרב תרבו נחלתו, “you shall give a larger inheritance to the numerically superior tribe.” This is the reason why Menashe and Ephrayim received 2 separate territories seeing that their father Joseph had been a firstborn and treated as such in Yaakov’s final blessing, they were entitled to two such shares. (Genesis 48,22) This is also the way we must understand Chronicles I 5,1 ובחללו יצועי אביו ניתנה בכורתו ליוסף בן ישראל, “and when he defiled the bed of his father his birthright was given to Joseph, son of Yisrael.” Shimon, who numbered fewer people than any other tribe at this count, received a relatively small parcel of land, which itself was an enclave within the territory allocated to the tribe of Yehudah. (compare Joshua 19,9 on this subject) This also was the fulfillment of Yaakov’s wish in Genesis 49,7 “I will divide both Levi and Shimon among the tribes of Israel.”

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Yosef's Sons Blessed 1

Genesis 48:1-22

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Yosef's Sons Blessed 2

Yaakov, near to death, blesses his grandsons (Rahel’s!) in moving terms, bringing full circle many of the motifs of his life. Elder and younger sons are switched by the blind Patriarch, who this time, though, is one who is fully aware of their identities. As in both literature and life, a dying man sees both past (here) and future (the next chapter) with great clarity, as in a vision.

Second Temple

Jacob gives Joseph the things of the body and senses, represented by Shechem, while Judah, who openly acknowledges God, receives praise and hymns. Jacob acquires Shechem through his own efforts, symbolizing the wise man's ability to control both primary and secondary objects and then give them to those who are suited to them.

Allegorical Interpretation of Genesis, Book III 8:4

[26] For this reason too Jacob gives as a special portion to Joseph Shechem (Gen. 48:22), the things of the body and of the senses, as he is occupied in toiling at these things, but to Judah who openly acknowledges God he gives not presents, but praise and hymns and hallowed songs from his brethren (Gen. 49:8). Jacob receives Shechem not from God, but by dint of “sword and bow,” words that pierce and parry. For the wise man subjects to himself the secondary as well as the primary objects, but, having subjected them, does not keep them, but bestows them on him to whose nature they are akin.

Talmud

The baraita explains that Jacob's bequest to Joseph was not obtained through physical weapons, but through prayer and petition, as stated in Psalms 44:6-7. This interpretation concludes the baraita.

Bava Batra 123a:6

The baraita cites additional related verses: And with regard to Jacob’s bequest to Joseph, the verse states: “Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow” (Genesis 48:22). The baraita explains the verse: But is it so that Jacob took the portion with his sword and with his bow? But isn’t it already stated: “Through You do we push down our adversaries; through Your name do we trample those that rise against us. For I trust not in my bow, neither can my sword save me” (Psalms 44:6–7)? Rather, what is the meaning of “with my sword”? This is referring to prayer. What is the meaning of “with my bow”? This is referring to petition. This concludes the baraita.

Tanakh

Yaakov assigns Yosef's children, Efrayim and Menashe, two portions of land in Canaan, while his other children receive one portion each, as part of the division of the land amongst the tribes (Bereshit 48:21–22).

Covenant and Conversation Family Edition, Ki Teitzei, I; Does Love Conquer All? 24

Later in the same chapter, he says: “I am about to die; but God will be with you and bring you back to the land of your fathers. And now, I assign to you one portion more than to your brothers, which I wrested from the Amorites with my sword and bow” (Bereshit 48:21–22). There are many interpretations of this verse, but according to Rashi, “This refers to the birthright, that Yosef’s children should receive two portions when Canaan would be divided amongst the tribes.” Yaakov’s other children would receive one portion, while Yosef would receive two, one for each of his sons Efrayim and Menashe.

Targum

Jacob gave Joseph an extra portion of land, specifically the city of Shekem, which he took from the Amorites with his sword and bow (interpreted as prayer and plea) according to Onkelos and Targum Jonathan. Targum Jerusalem adds that this portion was originally taken by Abraham from Nimrod and passed down through the generations to Jacob, who acquired it through righteousness and good works, rather than by force.

Onkelos Genesis 48:22

I have given you one share more than your brothers, which I took from the hand of the Amorite with my sword [prayer] and with my bow [plea].

Targum Jerusalem, Genesis 48:22

And I, behold, I have given thee one portion. Above thy brethren, the robe of the first Adam. Abraham the father of my father took it from the hands of Nimrod the Wicked, and gave it to Izhak my father; and Izhak my father gave it to Esau, and I took it from the hands of Esau my brother, not with my sword nor with my bow, but through my righteousness and my good works.

Targum Jonathan on Genesis 48:22

and I, behold, I have given to thee the city of Shekem, one portion for a gift above thy brethren, which I took from the hand of the Amoraee at the time that you went into the midst of it, and I arose and helped you with my sword and with my bow.

Genesis:49:1

וַיִּקְרָ֥א יַעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַחֲרִ֥ית הַיָּמִֽים׃ 1 J And Jacob called his sons and said, “Come together that I may tell you what is to befall you in days to come.
In Chasidut, Yaakov's prayer focused on the letters, while his sons comforted him by pointing out Hashem's oneness in the future. Halakhah discusses signs of salvation's approach and the importance of confidentiality. In Jewish Thought, Torah guides from death to life, and Jacob desired to reveal the end of days. Kabbalah discusses drawing from wisdom to find good intellect. In Midrash, idolatry will bow down to God, and judgment in the future favors Jews. In Musar, Jacob emphasized unity for redemption. Ramban explains the festivals as days of offerings, and Jacob's attempt to predict the Messiah was unsuccessful. In Second Temple, Isaac and Jacob are seen as prophets, and in Talmud, Jacob tried to reveal complete redemption but was reassured by his sons. In Targum, Jacob revealed hidden mysteries to his sons, blessing each according to their deeds and emphasizing unity and worship of one God.

Chasidut

In Kedushat Levi, Moses' prayer focused on the letters of his prayer, and his spiritual inspiration came from above. In Mei HaShiloach, Yaakov called to God for help in blessing his sons, and only after speaking did he realize all blessings were from God. In Tiferet Shlomo, Yaakov wanted to reveal the date of Moshiach's coming, but the Shechina departed from him, and his sons comforted him by pointing out Hashem's oneness in the future. In Sefat Emet, Yaakov gathered his children to prepare them for the upcoming exiles and reveal the end of days, symbolizing Hashem's oneness in a world that appears divided. In Ba'al Shem Tov, Jacob said the redemption will seem to just happen, with the Messiah coming suddenly when people are busy with their work.

Ba'al Shem Tov, Vayechi 1:1

And Jacob called to his sons and said, Gather yourselves together, that I may tell you what will happen to you in the end of days. (Genesis 49:1) Jacob said, “What will happen” – because the redemption will seem to just happen. (The word mikreh in Hebrew means “an occurrence,” and has the implication of a chance happening.) Everyone will be busy with their work, not thinking about it at all, and suddenly, the Messiah will come. Yalkut Moshe, Vayechi

Kedushat Levi, Deuteronomy, Vayeilech 1

Deuteronomy 31,1. “Moses went and spoke all these ‎words to the whole people of Israel.” This verse ‎‎[seeing that the Torah does not tell us from where Moses ‎walked to where, Ed.] may become easier to understand ‎when we consider that our sages, when referring to the man ‎leading the congregation in prayer sometimes refer to him as ‎descending in front of the Ark, whereas on other occasions they ‎describe him as ‎עובר לפני התיבה‎, ”walking past” the front of the ‎Ark. When a tzaddik is engaged in prayer he needs to ‎attach himself to the letters of his prayer, i.e. ‎תיבות‎, [an alternate ‎meaning of ‎תיבה‎,] which in turn gives his prayer guidance and ‎direction as a result of which his prayers focus better on their ‎objective. There are some outstanding tzaddikim who are ‎not in need of this guidance, but on the contrary, give deeper ‎meaning to each of these letters and words. The latter type of ‎‎tzaddik was Moses, who, in the celestial hierarchy ‎represented the Matronita, as we know from the Zohar ‎where Moses is described as the Matronita’s husband in the ‎sense of “dominant companion of this Matronita who is ‎portrayed as a combination of the emanation of malchut ‎and Torah.” At any rate, the expression ‎יורד לפני התיבה‎, “descending ‎beneath the Ark,” i.e. the word or letter, means receiving one’s ‎spiritual inspiration from above, whereas people leading the ‎congregation in prayer who are being described as ‎עובר לפני התיבה‎, ‎are presumed to be at least on the same spiritual level as the ‎‎“ark,” so that they can inspire the Ark, i.e. words or letters, with ‎some of their holiness. Moses was an individual belonging to this ‎second group of tzaddikim, so much so, that after ‎descending from Mount Sinai with the second set of the Tablets, ‎his forehead exuded so much spiritual light that he had to ‎‎“screen” it as it frightened the people who saw in him a ‎supernatural phenomenon. We have explained repeatedly that ‎the level of his prophecy was such that he saw clear visions ‎whereas other prophets saw only unclear, murky visions. ‎‎(Yevamot 49) This enabled him to relate the words G’d had ‎spoken to him, verbatim, without having to paraphrase them.‎‎ Just as Yaakov lost his prophetic ability when he was about to ‎reveal details of the eventual redemption to his children on his ‎deathbed (Genesis 49,1-2) so Moses’ prophetic pre-eminence was ‎taken away from him shortly before his death, as most of this was ‎transferred to his successor Joshua. This is why his parting “song” ‎האזינו‎, is full of allusions, many of which are difficult to decipher. ‎Our verse above alludes to the process of the transition of Moses’ ‎spiritual powers to Joshua.‎

Mei HaShiloach, Volume I, Genesis, Vayechi 4

“And Yaakov called to his sons ….” (Bereshit, 49:1) It is written on this in the Midrash (Tanchuma, Vayechi, 8), “I shall call to the supernal E-lohim, to God who does all for me” (Tehilim, 57:3). Now that Yaakov Avinu wanted to bless his sons, he was unsure as to whether he needed to bless them after the anguish they caused him with the sale of Yosef, and, “any talmid chocham [Torah scholar] who is not vengeful and grudge-bearing like a serpent is not a talmid chocham” (Yoma, 22b). Therefore it says, “and he called,” which is an expression of crying out and longing of the heart, for he gave over his eyes and heart to the heights (to God) and let himself say whatever God put in his mouth. This is why the Midrash mentions this verse, as he asked God to complete the action for him. The word “blessing” is not used first (it does not say “he called his sons to bless them”) as it was still not yet clear to him what he was going to say. However, with Moshe Rabeynu, he began immediately by saying “this is the blessing,” since it was immediately clear to him what he was going to say when he began to speak. With Yaakov, it only says “he blessed them” after he finished speaking (in verse 28), for only after he finished speaking, and not before, was it clear to him that all his blessings were from God. At first, God placed words of rebuke in his mouth, to chide the first three tribes, for “a talmid chocham must be vengeful and grudge-bearing.” Then when he arrived at the tribe of Yehuda, God showed him from Heaven that he needed to be forgiving, for in the letters of “Yehuda” are the four letters of God’s blessed name, YHVH. These four letters in his name hint at the verse (Yesahya, 66:2), “I will look to this one, to the poor and contrite of spirit, and he will tremble at my word.” This means that there was nothing from Yehuda’s own initiative (he was an instrument of God), as it says (Zohar, Bereshit, 244b), “the dalet gathers up.” (Meaning that the dalet in Yehuda’s name [signifying Malchut, reception] would gather up whatever God’s name would give him.) Therefore there was no room to bear any anger against him, so when Yaakov began to bless Yehuda with the attribute of compassion, this attribute took over with the rest of the tribes and they were all included in his blessing.

Sefat Emet, Genesis, Vayechi 15:3

Before Yaakov’s death, he gathered his children and said, “Gather together… and I will tell you what will happen at the end of days” (Bereishis 49:1). Our sages explain that Yaakov was preparing them for the upcoming exiles and wanted to reveal the end of days. The 12 tribes are the pillars on which Bnei Yisrael relies during exile, while the three forefathers (Avraham, Yitzchak, and Yaakov) are above this “world of separation.” The tribes, however, continue until the end of days. Yaakov’s command to “Gather together and unite” implies they exist in this world of separation, similar to Haman’s criticism that Bnei Yisrael are “separated and spread out among the nations” (Esther 3:8). This separation is about revealing Hashem’s oneness in a world that appears divided. The Midrash explains that the four flags of the tribes correspond to uprooting the four exiles. The four rivers flowing from Gan Eden represent the four kingdoms of exile, not as wicked entities but as channels extending from Gan Eden to the world of separation. The 12 tribes are the borders for the nations, with the forefathers in Gan Eden forever and the tribes ascending and descending to uplift the lower realms. This is hinted at when Yaakov said “What will happen to you in the end of days,” indicating that the tribes will endure till the end of generations. It is with the merit of these tribes that we plead “In anger, remember the love,” referring to the love the tribes have for Hashem. This love is symbolized by the names of the tribes inscribed on Aharon’s breastplate as a remembrance before Hashem. The forefathers and the tribes are vessels prepared by Hashem to sustain the world's existence. Bnei Yisrael, following the path of the forefathers, must strengthen themselves in the merit of their roots, as stated in Tehillim 29:1, “Give praise to Hashem, the sons of the mighty.” The relationship between Hashem and Bnei Yisrael is both as a Father and a King. Through the Torah, Bnei Yisrael comprehend Hashem’s ownership of the world, reflecting the forefathers' understanding. The concept of Hashem’s Kingdom is to fight those who rebel against His rule, which will be fully revealed in the future. Bnei Yisrael are sent into a world of separation to testify to the Yoke of Heaven’s Kingdom. The 12 tribes and their flags symbolize fighting Hashem’s battles, with Bnei Yisrael ultimately repairing everything as both a “son” and a “servant,” embodying the missions of the forefathers and the tribes.

Tiferet Shlomo, on Torah, Vayechi 5

..*Gather together and I will tell you:* Rashi says he [Yaakov] wanted to reveal the date of Moshiach's coming, but the Shechina departed from him. To explain: when he focused and looked at every subsequent generation and saw what would happen to the Jewish people until the coming of Moshiach, he saw the length of the bitter Exile and the great darkness. He became greatly saddened and the Shechina departed from him as a result [of his sadness]. However, the Tribes [his sons] comforted him by saying Shema Yisroel, Hashem Elokeinu, Hashem Echad. Rashi comments on that verse, Hashem is now our G-d, but in the future [the Times to Come] He will be One and his Name will be One. [Thus, they were comforting Yaakov by pointing out that] he should be happy with the knowledge that in the Times to Come, after Moshiach's coming, Hashem will be One for the entire world [as the verse says] "on that day, He will be [One and His Name will be One]. [Yaakov accepted his sons' comfort] and [added his own prayer] "may the glory of the Name of His Kingdom be blessed forever and ever." That it may be speedily in our days, amen.

Commentary

Jacob alludes to the days of the Messiah in Genesis 49:1:1, referring to the end of Israel's exile. He wanted to reveal the end of days, but the Divine Presence departed from him. The end of days is also a reference to the days of the Messiah according to Sforno. Jacob called his sons to gather as they had increased in number, and he spoke about what would befall them regarding their power and inheritance. The end of days mentioned by Jacob refers to the messianic age, and he wanted to reveal details about the ultimate redemption of the Jewish people. The prophecy of the end of days was concealed from Jacob, and he changed course to address each son individually.

Ba'al HaTurim on Genesis 49:1:1

Then Yaakov called for his son's: He sought to reveal the appointed time for the end but it became concealed from him (Pesachim 56a.) Yaakov asks, "Perhaps there is sin (חטא) among you?" They said, "No, if you examine our names, you will not find the letters ח or ט in them. Then he said unto them, "Arise, there is also no ק or ץ letters (end) in them.

Chizkuni, Genesis 49:1:1

אשר יקרא אתכם, “what is going to happen to you;” here Yaakov intends to foretell the future; these were not meant to be blessings, as we do not find that he blessed Reuven, Shimon, and Levi. When the Torah writes in verse 28 of this chapter: וזאת אשר דבר להם אביהם, “and this is what their father had said to them,” (followed by “their father blessed them”) we have to understand that verse as follows: “this was what he foretold them.” The details of his blessing were not spelled out by the Torah.

Chizkuni, Genesis 49:1:2

באחרית הימים, seeing that Yaakov did not say: ימים, “years,” but הימים, “the years,” it is clear that he spoke of years that we have already heard about. He referred to the 400 years which G-d had already revealed to his grandfather Avraham as the period his descendants would be strangers, and part of this time even slaves, in a country not their own.

Da'at Zekenim on Genesis 49:1:1

האספו ואגידה לכם, “gather around so that I can tell you, etc.;” in the next verse we read הקבצו ושמעו, “assemble and listen!” Here Yaakov is about to tell his sons that they will go into exile. On the other occasion he refers to the second exile. (B’reshit Rabbah 99,6)

Da'at Zekenim on Genesis 49:1:2

את אשר יקרה אתכם, “what will befall you.” Yaakov referred to what would occur at the end of the 430 years when the people of Israel would be redeemed from slavery and exile. The wording used by Yaakov forces us to give this interpretation to his words. If this is not what he referred to, the Torah should not have added: באחרית היםים, “at the end of the years (that had been predicted),” but באחרית ימים בסוף העולם, “at the end of the history of the present world. I have heard an explanation that understands Yaakov as having alluded to the end of the first 5000 years of human history. (B’reshit Rabbah 98,2 and 99,5) Yaakov therefore was prevented by G–d from revealing whatever he had foreseen concerning that era. Yaakov could not understand why the vision was suddenly concealed from him, and he asked what his sons could be guilty of seeing that the letters ח and ט, both letters of the word חט(א) in the word “sin,” do not appear as part of the names of a single one of them. He was told by the Holy Spirit that at the same time none of the names of his sons contains the letters ק orצ , the letters forming the word קץ, end, (and צדיק, righteous) which are a prerequisite for such “end” being revealed to the bearer of such a name. The Holy Spirit added that as far as his having called upon his sons to gather around him was concerned, how come that he invited only them, but failed to include the Holy Spirit in his invitation? (Compare Isaiah, 43,22) ולא אותי קראת יעקב, “but you have not called upon Me, Yaakov?!” He was told that it was not part of his particular task, (virtue) to go revealing G–d’s secrets. (Proverbs 11,13) When Yaakov heard this, he changed course and began to address each son individually, i.e. ראובן בכורי אתה, “Reuven, you are my firstborn;”

Ibn Ezra on Genesis 49:1:1

THAT WHICH SHALL BEFALL YOU. Prophecies foretelling that which shall befall you in the future. Those who base themselves on Scripture’s closing remark, and this is that their father spoke unto them and blessed them (v. 28), and conclude that they (Jacob’s words) are blessings, err. (Since Scripture concludes with and this is that their father spoke unto them and blessed them (v. 28), it implies that what precedes are blessings.) For if it were so, where are the blessings of Reuben, Simeon and Levi? (These three sons were castigated, not blessed.) The way to understand and this is that their father spoke unto them and blessed them is as follows: and this (v. 3-27) is what their father spoke unto them by way of prophecy after which he blessed them. Scripture omits the blessings.

Kitzur Ba'al HaTurim on Genesis 49:1:1

In the end of days. See Rashi. When the Divine Presence departed he was concerned that his sons were tainted with sin, but they pointed out that the root letters of the word cheit — “sin” — do not even appear in their names. He replied that neither do the letters comprising keitz — “the end [of days]”.

Rabbeinu Bahya, Bereshit 49:1:1

ויקרא יעקב אל בניו, “Yaakov called in his sons.” According to a Midrash, Yaakov commenced his blessing from the point where Yitzchak had concluded blessing his son as it is written: “Yitzchak called Yaakov and blessed him” (Genesis 28,1). Moses in turn commenced his blessing (Deut. 33,1) from the point where Yaakov had left off. David in turn, at the commencement of the Book of Psalms, began with the words with which Moses had left off, i.e. אשרי האיש, “happy the man who has not followed the counsel of the wicked.” Moses had concluded (Deut. 33,29) his blessings of the Jewish people with the words: “happy Israel, who can compare to you?” Referring to this David said in Psalms 119,100 “I have gained more understanding than my elders .”

Rabbeinu Bahya, Bereshit 49:1:2-3

באחרית הימים, “in the End of Days.” The time Yaakov referred to is the messianic age. It was quite appropriate that he should tell his sons matters dealing with the redemption from Egypt rather than matters dealing with the redemption in a distant future. How could he have preferred to concentrate on matters far distant instead of revealing some of what was relatively close at hand? We surmise that perhaps he had already given his sons allusions of the redemption from Egypt when he told them in 48,21 “and the Lord will be with you and He will bring you back to the land of your fathers.” After all, had it not been for the incident with the spies the redemption at the time of the Exodus would have resulted in Israel immediately taking possession of the land of Canaan. Seeing that he had alluded to the Exodus in the previous verse, it was quite normal that at this point Yaakov would want to reveal something about a final redemption. After all, both redemptions have this in common that the Jewish people would emerge from a very terrible exile. Besides, we have it on the authority of our prophets that the final redemption will parallel the redemption from Egypt in many respects. The principal difference will be that the final redemption will result in mankind acquiring a far greater knowledge of G’d and His attributes. When you examine Yaakov’s introduction you will note that he was going to concentrate on two assemblies i.e. he said האספו והקבצו, “assemble yourselves,” and in the next verse “gather yourselves.” The first expression האספו referred to the exiled people of the Kingdom of Israel and the Kingdom of Yehudah respectively, just as mentioned in Isaiah 11,12 “and assemble the banished of Israel and gather the dispersed of Yehudah.” Isaiah 56,8 also speaks of G’d “gathering in the dispersed of Israel.” This indicates that there will be two redemptions after Isaiah’s time. It most likely refers to the redemption of the ten tribes in a separate redemption after the tribes of Yehudah and Binyamin have been redeemed first. The only time all of the tribes were redeemed simultaneously was at the Exodus from Egypt. The next time this will happen would be the final redemption. This is why the prophet (Isaiah 11,11) says “in that day My Lord will again apply His hand to acquire the other part of His people who have been left over.” Seeing that at the redemption from Babylon only 42.000 Israelites were redeemed the prophecy could not apply to that redemption. This is why the verse in Isaiah refers to a “second” redemption.

Radak on Genesis 49:1:1

ויקרא, he called them in to assemble around him

Radak on Genesis 49:1:2

את אשר יקרא אתכם, a reference to future events, מקרה, events that are not the direct outcome of man’s initiatives. The word occurs in this spelling (with the letter א instead of ה at the end) in Jeremiah 13,22 מדוע קראני אלה?, “Why did these things happen to me?” Or, in Isaiah 51,19 שתים המה קוראותיך, “these two things have befallen you.” There are many other examples of a similar nature in Scripture.

Radak on Genesis 49:1:3

The meaning of the words את אשר is the same as כאשר, “when;” the word את frequently means the same as מן, “part of.” Yaakov, after all, did reveal only a very small fraction of what would happen to the tribes in the אחרית הימים, the period when the tribal heads had long died and their offspring had become part of the Jewish nation. Some of what he predicted was to occur relatively soon, other parts much later. When he used the words באחרית הימים he meant that what he spoke about would be as real as what would happen on the morrow. He referred specifically to the period when the Israelites would settle in the Holy Land, describing events that would take place then. Whatever he told them had been inspired by the spirit of prophecy. Parts of the prophecy concerned Israel when settled peacefully on its land, other parts spoke of events occurring during wars which would threaten the nation’s continued existence. He listed the names of his sons in the order of their birth up until Yehudah only.

Ramban on Genesis 49:1:1

IN THE END OF DAYS. These are the days of the Messiah, for Jacob alludes to him in his words, even as he said, Until Shiloh come, and his be the obedience of peoples. (Verse 10 here.) Now our Rabbis have said (Pesachim 56a.) that Jacob wished to reveal the end of Israel’s exile, but the Shechinah (the Divine Presence) departed from him. Thus in the opinion of all scholars, the end of days is a reference to the days of the Messiah.

Rashbam on Genesis 49:1:1

(1) YA'AKOV CALLED. He sent for them.

Rashbam on Genesis 49:1:2

(2) COME TOGETHER. For the seventy persons had increased during these 17 years and had become a numerous people, and according to the words of our Sages, to (six) hundred thousand.

Rashbam on Genesis 49:1:3

(3) WHAT IS TO BEFALL YOU. With respect to their power and their inheritance.

Rashi on Genesis 49:1:1

ואגידה לכם THAT I MAY TELL YOU — He wished to reveal to them the end of Israel’s exile but the Shechinah departed from him and he began to speak of other things (Genesis Rabbah 98:2).

Rav Hirsch on Torah, Genesis 49:1:1

(1-2) הקבצו — האספו sind keineswegs gleichbedeutend; es ergibt sich dies schon aus der Erwägung, daß האסף selbst von einem Individuum gesagt werden kann: עד האסף מרים. (Bamidbar 12, 15). אסף heißt: etwas aus dem Kreise, oder der Örtlichkeit, wo es eigentlich nicht hingehört, dorthin aufnehmen, wohin es gehört. Es liegt immer die Verwandtschaft mit עזב darin, ein Loslösen von allem andern, Un gehörigen. Daher הֵאָסְפו: Reißt euch von allem Fremdartigen los und findet euch alle in dem einen gemeinsamen Ziele beisammen! Lasst euch alle von dem einen Gemein samen umfangen, aufnehmen! Stellet euch alle auf einen Boden! הֵאָ הֵאָסְפו fordert daher die geistige Sammlung auf einen einzigen Punkt, für ein einziges Ziel, wie die Weisen darum treffend erläutern: הטהרו! Wörtlich hieße es: Lasset euch aufnehmen (d. h. von eurer gemeinsamen Bestimmung).

Rav Hirsch on Torah, Genesis 49:1:2

קבץ hingegen — (verwandt mit קפץ schließen, כוץ zusammenschrumpfen, כבש zu sammenpressen, bezwingen, selbst יבש trocken, das Feste, im Gegensatz zum Zerfließenden, גביש, ein Edelstein, vielleicht der Diamant, seiner Festigkeit und Härte willen), — bezeichnet immer ein räumliches, äußeres Zusammenfinden mehrerer.

Rav Hirsch on Torah, Genesis 49:1:3

Wir haben somit hier zwei Aussprüche: Gebet euch zusammen eurem einen Ziele hin, so möchte ich euch vergegenwärtigen, was euch am Ende der Tage treffen wird. Eigentlich was euch a. E. d. T. rufen wird (siehe Kap. 24, 12). אחרית ist wohl von קץ zu unterscheiden. קץ ist das Ende, womit etwas aufhört, אחרית ist das, was nachher kommt, nachdem das andere geendet, somit hier: nachdem die jetzigen Zeitentwicklungen abgelaufen, also: die Hinterlassenschaft der Tage, das Ziel der Völkergeschichte.

Rav Hirsch on Torah, Genesis 49:1:4

Wir wissen aus dem Verfolg, daß Jakob in diesem Augenblick seine Söhne nicht in ihrer Übereinstimmung, sondern in ihren charakteristischen Verschiedenheiten im Geiste erblickte. Deshalb: "So verschieden ihr auch seid, gebt euch in eurer Verschiedenheit ganz dem einen Geiste hin, so will ich euch enthüllen, was euch am Ziele der Tage werden wird". Erst muss ein Sinn alle Söhne der Jakobsfamilie durchdringen, ehe das אחרית הימים kommt. Es kommt nicht, so lange nicht das האספו sich verwirklicht hat, ja — vielleicht — wird es so lange nicht einmal begriffen, und darum folgen hier von dem אחרית הימים nur kurz andeutende Pinselstriche.

Rav Hirsch on Torah, Genesis 49:1:5

הקבצו ושמעו! diese beiden Worte des sterbenden Vaters tragen die ganze jüdische Geschichte bis zum אחרית הימים. Materiell seid ihr בני יעקב, eine machtlose Minorität. Weil ihr aber eine so machtlose Minderheit seid, הקבצו, haltet zusammen, wachset ineinander, lasset euch nicht zerfällen, im קבוץ, in der Eintracht liegt eure Stärke; — und שמעו בני יעקב: nur durch eins kann die materiell schwächste Minderzahl der stärksten Majorität den Sieg abgewinnen, es ist der Geist, es ist שמעו, es ist die Hingebung an Geistiges, darum: שמעו בני יעקב! habet ein Ohr, habet Sinn fürs Geistige, "durstet" nach Geistigem, wie das Wort in seiner Tiefe heißt (שמע ist das geistige צמא), schöpfet, trinket gerne Geist! Dies ist das Testament unseres Vaters Jakob. "Eintracht und Geist" darin erkennt er Stärke und Leben seiner Kinder, und "wenn der Durst nach Geist in euch wach wird, so habet keinen anderen Durst als nach den Überlieferungen eures Vaters Jisrael, ושמעו אל ישראל אביכם!" Der Trunk aus dem jüdischen Born des Geistes und einträchtiges Zusammenhalten, dahin lautet das älteste Vermächtnis unseres sterbenden Vaters und das ruft uns noch das späteste Prophetenwort zu: והאמת והשלום אהבו (Secharja 8, 19). 
Raw Hirsch on Genesis 49: 3. הקבצו ,האספו, waren die ersten Gedanken, die Jakob beim Anblick seiner Söhne um sein Sterbelager erfüllten. Das Aneinanderhalten und das wache Interesse für alles Geistige war zunächst das Vermächtnis für alle. Soll aber eine solche, aus so verschiedenen Elementen bestehende Gesamtheit eine innere und äußere Einheit bilden, so bedarf sie einer Leitung; diese leitende Spitze sucht Jakob und mustert dazu seine Söhne. Am natürlichsten wäre diese Stellung dem Erstgeborenen zugekommen. Daher wendet er sich zuerst an Reuben.

Rav Hirsch on Torah, Genesis 49:1:6

כח .כחי, iKraft, verwandt mit כה: so, und dies verwandt mit כהה: dunkel werden. כה ist jene dunkle Quelle eines werdenden Wesens, die wir in uns und überall nur in ihren Produkten erkennen, die aber an sich uns stets dunkel bleibt, wir nennen sie Kraft; כה: so, ist Bezeichnung des Bildes, des Entwurfes, wonach sich etwas gestalten soll.

Rav Hirsch on Torah, Genesis 49:1:7

און verwandt mit הון, die Fähigkeit, etwas zu erwerben und zu besitzen. (Siehe oben Kap. 35, 18.) Jakob spricht: du bist כחי, entweder: du bist derjenige, in dessen Bildung und geistiger Erziehung und Pflege sich zuerst meine Kraft gezeigt; oder: in dir ruht meine Kraft, durch dich wirke mein Geist still weiter. Mit der gelungenen oder misslungenen Erziehung des ältesten Sohnes und der ältesten Tochter ist fast das ganze Werk der Erziehung, und hätte jemand die zahlreichste Familie, gewonnen oder verloren.

Rav Hirsch on Torah, Genesis 49:1:8

ראשית אוני: bist mein erster Besitz; vergl. oben אשר לקחתי מיד האמרי וגו, Jakobs erste Errungenschaft war Reuben.

Rav Hirsch on Torah, Genesis 49:1:9

יתר: was weiter reicht als ein anderes; in der Zeit: übrig bleiben; im Raume: die über ihren natürlichen Umfang hinaus gespannte Sehne. Daher יֶתֶר entweder Substantiv: Vorzug an Würde und Vorzug an Macht, wobei man dann aber supplieren müsste: dir gebührte. Wahrscheinlicher aber ist es Adjektiv, und zwar stat. const. von יָתֵר wie יֶרֶך von יָרֵך. כֶתֶף von כָתֵף: bevorzugt an Würde etc. שאת, wahrscheinlich hier: Hoheit, Würde, wie שאתו תבעת אתכם (Job 13, 11) משאתו יעצו להדיח (Psalm 62, 5), umsomehr, da die jüdische Würde נָשִיא heißt (siehe zu Kap. 25, 16): du bist בכור, und als solcher bevorzugt an Würde, und darum auch bevorzugt an Macht. Als Erstgeborener hast du die Bestimmung, נשיא deiner Brüder zu sein, Oberhaupt und Leiter deiner Familie, und darum auch einen größeren Anteil an materieller Macht zu erhalten, damit der geistigen Führerschaft die materielle Grundlage nicht fehle. Möglich auch, daß es geradezu: tragen hieße, du solltest am meisten zu tragen haben (im Gegensatz zu Esaus אלופים sind אלופינו מסובלים, die Belasteten), und darum auch einen größeren Anteil an Macht.

Sforno on Genesis 49:1:1

באחרית הימים, at the end of the period allocated to life on earth as we know it. Yaakov speaks of the arrival of the Messiah which will signify the end of the existence of the nations that oppose G’d and the Kingdom of G’d on earth. At that time the measure of sin that these nations accumulate will be full to overflowing, so that G’d will feel at liberty to bring about the appropriate retribution. [the concept is as old as Avraham, to whom G’d explained that realisation of his offspring disinheriting the Canaanites will have to await the time when the measure of sin of these people will be full. (Genesis 15,16). Ed.] Our author, drawing on various prophecies of the Books of Prophets to support his interpretation of באחרית הימים, “the end of days,” quotes Jeremiah 46,28: “for I will make an end to all the nations among which I have banished you; but I will not make an end of you!” He also quotes Bileam’s prophecy in Numbers 24,14 detailed in verse 17, in which he prophesies the doom befalling all the nations pre-eminent in his time and describes Israel as triumphant at that time. He adds that his prophecy is not one the fulfillment of which is imminent, but that much time will elapse before it will be realised. Similar prophecies are not only found in Michah 4,1 but even in our chapter when blessing Yehudah in verse 10, Yaakov speaks of the time frame he has in mind as the one when Shiloh will arrive, the one to whom nations will pay homage.

Siftei Chakhamim, Genesis 49:1:1

He wished to reveal the End... [How does Rashi know this? The answer is:] Since Scripture uses two expressions, “gather around” and “come together,” it hints to the End. For it is written (Yeshayah 66:12), “He will gather the scattered ones of Yehudah.” And it is written (Tzephaniah 3:19), “He will gather the lost one,” which hints to the last exile. Anoher answer: Since it is written, “In latter days,” which is superfluous, [perforce] it hints to the End of Days which will be in latter days.

Steinsaltz on Genesis 49:1

Jacob called to his sons, and he said: Gather and I will tell you that which shall befall you at the end of days.

Tur HaArokh, Genesis 49:1:1

אשר יקרא אתכם באחרית הימים, “what will happen to you in the latter days.” At this point Yaakov wanted to reveal to his sons details about the ultimate redemption of the Jewish people, but this vision was withheld from him by G’d, so that he had to make do with allusions to earlier events, although he managed to insert hints of what was to happen still later. The words עד כי יבא שילה, are proof of this.

Halakhah

The text from Shabbat HaAretz discusses the concealed nature of the appointed time of salvation and the signs that may indicate its approach, such as the renewed flourishing of agriculture in the Land of Israel. The text from Contemporary Halakhic Problems, Vol V, Chapter II Rabbinic Confidentiality, discusses the ethical considerations of divulging confidential information, using the example of a woman who shared pharmacological information with R. Yoḥanan in confidence, highlighting the importance of respecting confidentiality when there is no harm to the person who shared the information.

Contemporary Halakhic Problems, Vol V, Chapter II Rabbinic Confidentiality 39

The Gemara limits its discussion to the problems posed by the oath sworn by R. Yoḥanan not to reveal the information. But, putting aside the strictures imposed by the oath, it is manifestly clear that the woman in question imparted the requisite pharmacological information to R. Yoḥanan in confidence and that she expressly informed him of her desire that this esoteric information remain her secret. The information, to be sure, was not personal and certainly was not pejorative. It was, however, information within the exclusive possession of the woman—not unlike the information conveyed to Moses by God that would perforce have remained a divine secret if not for God's express permission to transmit the information to the people of Israel. The sole but crucial distinction is that the medical information in question was of direct and tangible benefit to R. Yoḥanan's audience and its divulgence did no harm to the woman who entrusted the information to R. Yoḥanan. On the basis of the narrative as it is reported there is every reason to assume that the woman in question did not charge a fee for her medical ministrations and hence suffered no adverse financial effect. (See, R. Yitzchak Glick, Ḥinnukh Bet Yiẓḥak (Brooklyn, 5759), no. 34, who cites a narrative recorded in the Gemara, Shabbat 133b, in declaring that a professional secret may not be divulged even if failure to do so will cause a loss of income to the physician.) Indeed, Leḥem Setarim, one of the classic commentaries on Avodah Zarah, resolves another difficulty unrelated to this discussion with the observation that no compensation was involved because "since [the woman] was a courtesan she had no need to accept a fee and moreover if [her services were rendered in return] for a fee how is it that she did not wish to disclose what [R. Yoḥanan] must do on Shabbat until he swore?" (Cf. R. Yitzchak Zilberstein, Ẓohar, vol. IV (Jerusalem, 5759), ed. R. Eliyakim Dworkes, pp. 190-92, who discusses only the issue of interference with earning a livelihood and, in distinguishing between competition with a gentile and competition with a fellow Jew, notes that the courtesan was a non-Jewess.) Presumably, her motive in refusing to share the information with toothache sufferers was a desire for power or self-aggrandizement, or sheer pettiness. It would seem that this talmudic narrative serves to establish that the proprietary interest with regard to non-personal confidences established by the prohibition of bal tomar need not be respected by a confidant when it is exercised as a "trait of Sodom." (This thesis also serves to resolve a puzzling aspect of the midrashic explanation of Jacob’s statement recorded in Genesis 49:1. On his deathbed, Jacob addresses his sons saying: “Gather yourselves together that I may tell you that which should befall you in the end of days.” Jacob then proceeds to tell them nothing of the sort; he criticizes some and blesses others but does not at all engage in prognostication. Rashi, basing himself on a midrashic comment, explains that Jacob did indeed intended to reveal when the redemption would occur but God, not wishing that information to be revealed prematurely, caused the Shekhinah to depart from Jacob with the result that he was no longer in possession of that information. The Sages of the Midrash resolved the problem of textual interpretation but they have left us with an even graver problem. Whatever information Jacob possessed by virtue of the resting of the Shekhinah upon him was in the nature of a divine communication. If God desired His communication to Jacob of the date of the Redemption to be privileged, by what right did Jacob attempt to reveal it to his children? The prohibition of bal tomar should apply to the prophecy received by Jacob no less so than to the prophecy received by Moses. If, however, it is understood that there are no proprietary rights or rights of confidentiality that can be asserted when such information is of potential benefit to other parties and its disclosure entails no loss to the holder of the privilege, the problem is readily resolved. Jacob believed the information to be of significant psychological and emotional benefit to his progeny and since, virtually by definition, there could be no “harm” to God in its disclosure, he felt fully justified in imparting that information to his sons.)

Shabbat HaAretz, Introduction 31

“The appointed time of salvation is concealed.” (This appears to be a reference to Rashi’s comment on Gen. 49:1: Jacob “wished to reveal the messianic end, but the divine presence was re-moved from him.” See also Rashi’s source, Genesis Raba 98:2.) “What is in the heart is not revealed to the mouth.” (Kohelet Raba 12:10.) Who can know God’s secrets and say precisely when the impurity of the land and the people will be lifted, when the spirit, hidden in its essence but revealed in its actions, will return once again in response to improvements in the outward situation that enable its reappearance in strength and purity upon the people and the land? When will the time of lovers come again, when the people and the land will reunite and mutual goodness and blessing will flow from their relationship—not like in the days of darkness? No one knows. So we raise our eyes to see the signs that are hidden in plain sight. In their vision of the messianic era, the sages said that “there is no messianic portent more obvious than this”: (Talmud Bavli, Sanhedrin 98a. See also Rashi ad loc. “When the Land of Israel generously gives of her fruits, then redemption is drawing near; there is no more obvious sign of the messianic end than this.” Rav Kook urges paying attention to the renewed flourishing of agriculture in the Land of Israel as a portent of impending redemption.) “But you, O mountains of Israel, shall yield your produce and bear your fruit for My people Israel, for their return is near. For I will care for you: I will turn to you, and you shall be tilled and sown. I will settle a large population on you, the whole house of Israel; the towns shall be resettled and the ruined sites rebuilt. I will multiply men and beasts upon you, and they shall increase and be fertile, and I will resettle you as you were formerly, and will make you more prosperous than you were at first. And you shall know that I am the Lord.” (Ezek. 36:8–11. This is the prooftext cited in Sanhedrin 98a (see n. 59 above).)

Jewish Thought

In Derashot HaRan 7:6, the text discusses how the words of Torah guide individuals from paths of death to paths of life, providing true knowledge and guarding against evil acumen. In Derashot HaRan 7:5, the homily alludes to Jacob's desire to reveal the end of days and the unity of the L-rd. In Akeidat Yitzchak 33:1:8, various questions and problems within the text of Jacob's blessings to his sons are raised, including discrepancies in the blessings and the dispersal of certain tribes.

Akeidat Yitzchak 33:1:8

Some problems in the text: 1) Why does Jacob seem to commence with the blessing twice, once with the words "Gather so I may tell you what will befall you in the end of days" (Genesis 49,1) and again in the next verse "Assemble and hear sons of Jacob, listen to Israel your father?" 2) When Jacob exclaims regarding Shimon and Levi, "I will divide them in Jacob and disperse them in Israel," we do observe that the tribe of Levi was dispersed forthwith. We do not however, read anywhere about the dispersal of Shimon. Why is this? 3) The blessing of Yehudah becoming the hereditary carrier of the monarchy, seems limited to the arrival of "Shilo." Why? 4) Why are the names of the sons of Zilpah positioned between those of the sons of Bilhah in these blessings? 5) Issachar's blessing in verse 14 and 15 seems contradictory. "He saw that repose was good, so he inclined his shoulder to carry heavy burdens." Surely this sounds illogical! 6) The blessing for Dan seems puzzling; "Like a serpent...biting the horse's heel" on the one hand, and on the other "in Your salvation, O G-d, I trust?" 7) Who are the owners of arrows "who hated Joseph?" In what way were the blessings Joseph received more generous than the ones received by his father? 8) Why are so many details recited about the cave of Machpelah? 9) In Chapter 50,1, we hear about assipha and geviyah. The normal word for death, i.e. meetah is missing. Why? 10) Why does the Torah have to tell us that when the brothers went to Canaan to bury their father, they left their livestock in Egypt? Whoever has heard of livestock being part of a funeral procession? 11) Why do we need to be told that the Canaanites appreciated that Jacob's passing was a cause of national mourning in Egypt? 12) The word loo normally means "who would give that." When the brothers voice concern that, now that their father is dead, Joseph might display hostility towards them, the choice of this word in verse 15 seems quite misplaced. 13) Why do the brothers beg for forgiveness twice? 14) When Joseph says to them in an attempt to calm their fears, "Am I in place of G-d?" this suggests that only his fear of G-d prevented him from taking his revenge. This surely was not the best way to reassure his brothers? 15) Why do we need to know that Joseph's grandchildren, resp. great-grandchildren were born on his knees?

Derashot HaRan 7:5

In my view, however, the homily here alludes to the following (Pesachim 56a): "R. Shimon b. Pazi expounded (Genesis 49:1): 'And Jacob called to his sons and said: "Gather together and I will tell you what will befall you in the end of days"' — Jacob desired to reveal the end of days, but the Shechinah departed from him, whereupon he said: "Can it be, G-d forbid, that there is impurity in my seed, as with Abraham, my father's father, from whom Ishmael issued, and as with Isaac, my father, from whom Esau issued?" At this, all of his children answered: "Hear O Israel, the L-rd our G-d, the L-rd is One." "Just as there is only one L-rd in your heart, so there is only one L-rd in ours." According to this homily, this verse, though it constitutes a positive commandment, had already been stated by the tribes. The L-rd had already been praised by it though it is set down in its place as a mitzvah decreed for all generations. This is the intent of "You made Me a distinct entity in this world."

Derashot HaRan 7:6

The third homily mentioned there is stated as follows: "He further expounded (Koheleth 12:11): 'The words of the wise are as goads, and as nails well driven in, the people of the gatherings, given by one shepherd' — just as a goad directs an ox along its furrow to bring life to the world, in the same way words of Torah direct the hearts of those who study it from the paths of death to those of life." The intent here is that just as the goad guides the ox in the making of a straight furrow and keeps it from straying here and there, and the result of that straightness is life for the world, namely, grain and fruit, in the same way words of Torah guide men's hearts and make them wise. And not the type of wisdom which results in injury or in erroneous views, but which provides the true knowledge whereby a man may attain his goal. For there are types of wisdom which enlighten a man's heart but direct him from the ways of life to those of death, providing him with evil acumen, which can lead to his undoing. But the Torah does not leave those who study it with wrong views or base character traits. As Solomon, may peace be upon him, said (Proverbs 2:10-12): "When wisdom enters your heart and knowing is pleasant to your soul, knowledge will guard you; understanding will keep you, to save you from the way of evil, from the man who speaks perversity." The intent is that when one acquires wisdom and it enters his heart and is as pleasant to his soul as a precious vessel, he gains great benefit for himself. For the knowledge guards over him, the understanding keeps him and saves him from the way of evil, and the man who speaks perversity will not ensnare him in his net.

Kabbalah

The verse discusses drawing forth the aspect of "If only-Lu-לו" to the quality of "This-Zot-זאת" from the source of wisdom-Chochmah through the righteous-Tzaddik, leading to finding "good intellect-Sechel Tov-שכל טוב" and eating of the fruit of the righteous-Tzaddik. This process involves drawing from the width of the river-Rechovot HaNahar-רחובות הנהר, from the source of understanding-Binah, to reach the quality of "The End of Days-Acharit HaYamim-אחרית הימים."

Sha'arei Orah, First Gate, Tenth Sefirah 157

The explanation of this verse is that the aspect called “If only-Lu-לו” (This refers to the six upper emotive qualities, each of which possess six, totaling thirty-six, which is the numerical value of “If only-Lu-לו-36.”) should be drawn forth to the quality of “This-Zot-זאת,” from the source of wisdom-Chochmah, which is called “good intellect-Sechel Tov-שכל טוב,” (See Psalms 111:10 – “The beginning of wisdom is fear of HaShem-יהו״ה, good intellect (Sechel Tov-שכל טוב) to all their practitioners.”) by means of the righteous-Tzaddik who is the foundation of the world. (This is a reference to the quality of foundation-Yesod, which is the quality through which beneficence is bestowed, and is the subject of the next gate, although he is beginning to introduce some of the terms relating to this quality insofar as it relates to the quality of kingship-Malchut.) They then will find “good intellect-Sechel Tov-שכל טוב” and eat of the fruit of the righteous-Tzaddik who is called good-Tov-טוב, as it states, (Isaiah 3:10) “Say of the righteous-Tzaddik-צדיק that he is good-Tov-טוב; for they shall eat the fruits of their deeds.” The continuation of the verse, “they would understand it from their end,” means that they should draw forth from the “width of the river-Rechovot HaNahar-רחובות הנהר,” (Genesis 36:37; This is one of the terms that relates to the quality of understanding-Binah, which is compared to the expanse of a river.) from the source of understanding-Binah, to this quality of this-Zot-זאת, which is called “The End of Days-Acharit HaYamim-אחרית הימים,” as it states, (Genesis 49:1) “Gather together and I shall tell you what will befall you in the End of Days-Acharit HaYamim-אחרית הימים.” Similarly, the verse states, (Jeremiah 31:16) “There is hope for your end-Acharitecha-אחריתך – the word of HaShem-יהו״ה.”

Midrash

The Midrash discusses how idolatry will eventually bow down to God, and the worshippers of idols will be ashamed. The text also mentions that the Holy One will give significance to idolatry in the future, and the gentiles will speak to their worshippers about their misguided beliefs. Additionally, the text discusses the judgment of Gentiles and Jews in the future, emphasizing that the Jews will be judged favorably and the Gentiles will be ashamed. The text also mentions the importance of remaining silent to avoid shame and discusses the concept of eternal life and judgment in the future.

Aggadat Bereshit 81:2

[2] Another explanation: "I will make my opinions widely known." This is Jacob, when he went down to Egypt, he declared the power of the Almighty, as it is written "And he blessed Joseph and said, 'The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day'" (Genesis 48:15). He said to them, "May it be the will [of God] that you go in the ways of Abraham and Isaac." They gathered and listened (Genesis 49:1). And why did he call them? Rather he said, "Abraham, my grandfather, had two sons, Isaac and Ishmael. Ishmael was wicked, Isaac was righteous. Similarly, Isaac had two sons, Esau and I. Esau despised the ways of God, and I loved His ways. And God gave me twelve sons. You may say that half of them are righteous and half are wicked." They said to him, "We know what is in your heart." He immediately prostrated himself, as it is written "And Israel bowed in worship" (Genesis 47:31), and began saying "Blessed be the Name of His glorious kingdom forever and ever." Rabbi Chanina said, "Why did he prostrate himself? So that no impure matter should leave his body. At that moment, it was fulfilled 'God has made Himself known in Judah, His name is great in Israel;'" (Psalm 76:2).

Aggadat Bereshit 82:1

Chapter (81) 82: Torah [1] "And Jacob called unto his sons" (Genesis 49:1). The scriptures say: "For Sheol will not praise you (Isaiah 38:18), it was not for you to say 'let Esau be called to his sons,' as he was the firstborn, and why did he not perform the duty of honoring (i.e. burying) his father Isaac, but rather Jacob did it? It is because in the custom of the world, a murderer does not perform the duty of honoring, for he does not know when he will die, and who performs the duty of honoring for the fathers who died in their beds. Thus, Esau was not allowed to perform the duty of honoring, as he was a murderer, as it is said 'Now, therefore, let me get some game and make me savory food, that you may eat, and bless me' (Genesis 27:31), and 'For my soul is weary of murderers' (Jeremiah 4:31), and tired only means killing, as it is said 'Woe is me! For my soul is weary of murderers' (Jeremiah 4:31). Therefore, he did not call his sons, as it is said 'They do not know nor do they understand; they walk in darkness' (Psalms 82:5). Therefore, 'For Sheol will not praise you' (Isaiah 38:18), but a father will inform his sons, and he will call Jacob."

Aggadat Bereshit 84:2

[2] Alternative interpretation: "Hear me, O Jacob" (Isaiah 43:22). In scriptures it is said like this: "And you did not call upon me, Jacob" (Isaiah 43:22). This is compared to a king who had a beloved poor man and made a feast for him. The king called his own sons and stood in the middle of the house, saying to the poor man, "You called all your children, but you did not call me. I do not love you." The poor man begged the king, saying, "I am poor and did not act according to your honor. I would be ashamed to call you." The king replied, "You should not be ashamed. You are more precious to me than what I have in my palaces." Similarly, when our father Jacob came to pass from this world, he called his sons and said his farewell and blessings. He sent them out throughout the land, and immediately the Lord was revealed to him. Jacob said to God, "You did not call upon me, and I did not call upon you, Jacob." God replied, "Do you not know that if a poor person calls upon me, I hear him? As it says, 'This poor man cried, and the Lord heard him' (Psalm 34:7). You should have called upon me with your children." Jacob said, "I was ashamed." God responded, "May you not be ashamed, as it is written, 'But now thus says the Lord, who created you, O Jacob, and he who formed you, O Israel: "Fear not, for I have redeemed you; I have called you by your name; you are mine"'" (Isaiah 43:1). When Jacob's sons saw him, they began to praise the Lord and His compassion towards them. As it is written, "When he saw his sons, he recited, and said" (Genesis 49:1), and thereafter, "Listen to me, O Jacob" (Isaiah 48:12).

Bamidbar Rabbah 2:8

“Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you. They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1). He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons. “His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference. Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’ When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners. “I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel. In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.”

Bereshit Rabbah 100:12

Variant reading: “This is what their father Jacob spoke to them” (Genesis 49:28) is not written here, but rather, “their father.” Another man like me is destined to bless you and from the place that I concluded, he will begin, as it is stated: “This is what [their father] spoke.” When Moses stood, he began with “this,” as it is stated: “This is the blessing [that Moses, the man of God, blessed the children of Israel with before his death]” (Deuteronomy 33:1). [Jacob] said to them: ‘I will say these blessings to you. When will they take effect? When you receive the Torah,’ as it is stated: “This is the Torah” (Deuteronomy 4:44). That is, “this is what their father spoke to them.” With that which their father Jacob concluded [in blessing] them, Moses began [blessing] them. Moses said: “I gain insight from the elders, [for I uphold Your edicts]” (Psalms 119:100). Isaac, when he blessed Jacob, and said to him: “And God Almighty [will bless you]” (Genesis 28:3), with what did he conclude? “Isaac summoned Jacob” (Genesis 28:1). (This is called the conclusion because it was the beginning of Isaac’s concluding blessing to Jacob, after he had already blessed him in Genesis ch. 27. See also a variant reading in Devarim Rabba 11:1. ) Jacob began from where his father had concluded, as it is stated: “Jacob summoned his sons” (Genesis 49:1), and he concluded when he blessed them with “this” – “this is what [their father] spoke [to them]” (Genesis 49:28). Moses began from where Jacob had concluded: “This is the blessing” (Deuteronomy 33:1). With what did Moses conclude? “Happy are you Israel” (Deuteronomy 33:29). David, too, when he came to recite a psalm, began from where Moses had concluded: “Happy is the man” (Psalms 1:1). That is, “I gain insight from the elders.” “They came to the threshing floor of Atad, that is beyond the Jordan, and they lamented a very great and substantial lament there, and he observed mourning for his father seven days” (Genesis 50:10).

Bereshit Rabbah 98:1

“I cry out to God on High” (Psalms 57:3). “I cry out to God on High” – on Rosh HaShana. “To the Almighty who completes for me” (Psalms 57:3) – on Yom Kippur, to determine which will be for God and which will go to an uninhabitable land. (As part of the Temple service on Yom Kippur, two goats were brought, and lots were drawn to determine which would be sacrificed as an offering to God and which would be brought to a barren land and pushed off a cliff, symbolically carrying off the people’s sins. If the lot that said “to God” would be drawn by the High Priest in his right hand, that was a sign that God was inclined to respond positively to the prayers of the people and to grant atonement (Matnot Kehuna). ) Another matter: “I cry out to God on High” (Psalms 57:3) – this is Jacob our patriarch. “To the Almighty who completes for me” (Psalms 57:3) – that the Holy One blessed be He agreed with him to give to each and every one as befitting him. (God agreed to implement the blessings Jacob gave to his sons. )

Bereshit Rabbah 98:2

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2). “Jacob called to his sons.” “The lot is cast in the bosom” (Proverbs 16:33) – this is the lottery of Yom Kippur. “And all of one’s judgment is from the Lord” (Proverbs 16:33) – to determine which will be for God and which will go to an uninhabitable land. Another matter: “The lot is cast in the bosom” – this is the lot of the tribes. (Their destiny as expressed in the blessings they received from Jacob. ) “And all of one’s judgment is from the Lord” – that the Holy One blessed be He agreed with him to give each and every one as befitting him. “Jacob called to his sons” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Jacob called the Almighty to be with his sons. Rabbi Pinḥas said: He invited Him to his sons. (He invited Him [zimno] to share in his joy over the fact that all his sons had remained righteous (Matnot Kehuna). Alternatively, he asked God to be always available [mezuman] to come to his sons’ aid (Etz Yosef). ) Rabbi Avun said: He appointed Him steward for his sons. “He said: Gather ….” – gather from the land of Egypt and assemble in Rameses. Gather from the ten tribes and assemble to the tribe of Judah and Benjamin. He commanded them to act with deference to the tribe of Judah and Benjamin. Rabbi Aḥa said: Purify yourselves, just as it says: “They gathered themselves together…” (Nehemiah 12:28), “and they purified the chambers” (Nehemiah 13:9). The Rabbis say: He commanded them regarding dissension. He said to them: ‘You shall all be one assembly.’ That is what is written: “You, Son of man, take for you one piece of wood, and write on it: [For Judah] and for the children of Israel [his companions]” (Ezekiel 37:16) – it is written “his companion” (The term “his companions [ḥaverav]” is written without a vav, which would ordinarily be read “his companion [ḥavero],” even though in this instance it is traditionally pronounced in the plural, ḥaverav. ) – the children of Israel became a single group. Prepare yourselves for redemption. What is written thereafter? “I will render you one nation…” (see Ezekiel 37:22). “[I will tell you] what will befall you at the end of days” – Rabbi Simon said: He showed them the downfall of Gog, just as it says: “It will be at the end of days” (Ezekiel 38:16). Rabbi Yehuda said: He showed them the building of the Temple, just as it says: “It will be at the end of days that the mountain of the House of the Lord will be established” (Micah 4:1). The Rabbis said: He came to reveal the End, but it was concealed from him. Rabbi Yehuda in the name of Rabbi Elazar bar Avina: Two people, the End was revealed to them and was then concealed from them. They are Jacob and Daniel. Daniel – “But you, Daniel, obscure the matters and seal” (Daniel 12:4). Jacob – “what will befall you at the end of days.” “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power” (Genesis 49:3). “Reuben, you are my firstborn” – this teaches that he came to reveal the End, but it was concealed from him. (He began with, “I will tell you what will befall you at the end of days,” and continued with, “Reuben you are my firstborn,” which does not pertain to the end of days. This shows that the events of the end of days were concealed from Jacob so that he would not reveal them. ) This is analogous to a king’s confidant who was passing from the world, and his sons were surrounding his bed. He said to them: ‘Come and I will reveal to you the secrets of the king.’ He lifted his eyes and gazed at the king. (He saw from the king’s expression that he did not want him to reveal the secrets. ) He said to them: ‘Be vigilant regarding the honor of the king.’ So, Jacob our patriarch lifted his eyes and saw the Divine Presence standing over him. He said to them: ‘Be vigilant regarding the honor of the Holy One blessed be He.’ The Rabbis said: So, the congregation of Koraḥ was sinking and descending, sinking and descending, until Hannah stood and prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the netherworld and elevates” (I Samuel 2:6). (Just as the congregation of Koraḥ was ostracized until Hannah prayed on their behalf, so too, Reuben was ostracized until Moses restored him. Some commentaries write that this passage should not appear here, and belongs instead at the end of section 4 (see, e.g., Matnot Kehuna). )

Bereshit Rabbah 99:5

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2). Why did he call them? He sought to reveal to them the End. It is written: “He removes speech from the trusted, and takes the sense of elders” (Job 12:20). Who are the “trusted” and the “elders”? They are Isaac, Jacob, Aaron, and Moses. In Moses’s regard it is written: “In all My house he is trusted” (Numbers 12:7). Likewise, in Aaron’s regard: “The Torah of truth was in his mouth” (Malachi 2:6). But because they said: “Hear now, defiant ones” (Numbers 20:10), they were sentenced because of their speech – “therefore, you will not bring this assembly [into the land that I have given them]” (Numbers 20:12). That is, “He removes speech from the trusted.” (Here the midrash interprets the verse to mean: “He removes the trusted due to speech,” meaning that God removed Moses and Aaron from their projected positions of leading Israel into the land due to their sin involving speech. ) “And takes the sense of elders” – this is Isaac and Jacob. Isaac was fond of Esau, whom the Holy One blessed be He hated, and he said to him: “Prepare delicacies for me” (Genesis 27:4), and sought to bless him and reveal the End to him. What did the Holy One blessed be He do? He stripped him of his sense, and he did not know, (God removed the divine spirit from Isaac. ) but he began trembling, as it is stated: “Isaac was overcome [with very great trembling]” (Genesis 27:33). When he was unable to find what to say, he said: “Indeed he shall be blessed” (Genesis 27:33). Jacob, too, sought to reveal the End to his sons, as it is stated: “Gather, and I will tell you what will befall [you at the end of days]”; and the Holy One blessed be He concealed it from him, and he began saying: “Reuben, you are my firstborn” (Genesis 49:3). That is, “and takes the sense of elders.”

Bereshit Rabbah 99:6

“Gather, and I will tell you” – he appointed them as elders, just as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). “Gather” is stated, and “assemble and hear” is stated – he informed them that they would be exiled twice. “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power. Impetuous as water, you shall not excel [totar]; because you mounted your father’s bed; then you desecrated, he who ascended my couch” (Genesis 49:3–4). “Reuben, you are my firstborn” – you are my firstborn, you are similar to me. I lived eighty years and did not see even one drop of semen. “My strength and the first of my potency” – you were my first drop. “Greater honor and greater power” – three crowns were in your possession: priesthood, kingship, and the birthright. Priesthood, as it is written: “Greater honor [se’et],” and se’et is nothing other than priesthood, as it is written: “Aaron lifted [vayisa] his hands” (Leviticus 9:22). Kingship, as it is written: “And greater power,” and power is nothing other than kingship, as it is written: “He will give strength to His king” (I Samuel 2:10). The birthright, as it is written: “Reuben, you are my firstborn.” And you lost them. What caused you [to lose them]? “Impetuous [paḥaz] as water, you shall not excel.” For what is it an acronym? Rabbi Eliezer says: You were impetuous [paḥazta], you cast [hishlakhta] (Although hishlakhta begins with a heh whereas paḥazta has a ḥet, since these sounds are produced in a similar way and sound similar, they are considered interchangeable for homiletical purposes (Etz Yosef; see Rabbi David Luria). ) the yoke from upon your neck, your evil inclination moved [za] against you. Rabbi Yehoshua says: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in licentiousness [zanita]. Rabbi Levi said: Transpose paḥaz – you trembled [zata], you became anxious [ḥaradta], and the sin departed [paraḥ] from you. (He did not actually engage in relations with Bilha, and he repented even for the thought of doing so.) Alternatively, paḥaz – you trampled [pasata] the law, you profaned [ḥilalta] your birthright, you became a stranger [zar]. (The term stranger is used as a contrast to priesthood; a non-priest is known as a stranger [zar]. ) “As water” – what is “as water”? If a person pours a flask of water and it spills, nothing at all remains [mishtayer] in it, but if it was of oil or of honey, something would remain in it. That is why it says: “As water you shall not totar. “Because you mounted [alita] your father’s bed” – when you brought mandrakes and your mother was saying to her sister: “Was the taking of my husband insignificant” (Genesis 30:15), you caused my bed to be elevated [alita] and my couch to be desecrated. (This view interprets the term “mounted [alita]” to mean elevated, in a positive sense. When Reuben brought mandrakes to his mother (Genesis 30:14), Rachel asked for some of them. Leah responded: “Was the taking of my husband insignificant that you would take also of my son’s mandrakes?” and Rachel responded: “Therefore he will lie with you tonight in exchange for your son’s mandrakes” (Genesis 30:15). In this exchange, Leah was considered to have respected and elevated Jacob’s bed and Rachel was considered to have denigrated it (Etz Yosef; see Bereshit Rabba 98:4). ) Because you caused it to be desecrated, you will be a pariah until Moses, in whose regard it is written: “Moses ascended” (Exodus 19:3), will come and release you and draw you near. That is what is written: “May Reuben live” (Deuteronomy 33:6). (This was stated by Moses. )

Devarim Rabbah 11:1

“This is the blessing that Moses, the man of God, blessed the children of Israel before his death” (Deuteronomy 33:1). Halakha: A person of Israel who passed before the ark (He served as prayer leader.) and erred, (He is unable to continue the prayer for some reason.) how must he act? So the Sages taught: One who passes before the ark and errs, let another pass in his stead. Our Rabbis taught us, Rabbi Yosei bar Ḥanina said: If one erred in the first three blessings, he returns to the beginning of “Shield.” (“Shield of Abraham,” the first blessing of the Amida prayer.) Rav Huna said: If one erred in the middle three (There are actually thirteen middle blessings in the weekday Amida prayer. Thus, the midrash is referring to a case in which someone made a mistake in one of the thirteen middle blessings. In the Musaf prayer of Rosh Hashanah there are three middle blessings.) blessings, he returns to “the holy God.” (The third blessing ends with the words "the holy God." The midrash states that the person who made the mistake starts from the fourth blessing, which begins right after the words "the holy God.") Rav said: If one erred in the final three, he returns to the beginning of “we give thanks.” (Which is the first of the last three blessing) Another matter, one who passes before the ark and erred, another passes in his place. From where does he begin? It is from the beginning of the blessing where he erred. From where did they derive it? It is from the patriarchs of the world. Why? It is because each of them would begin only from where the other ended. How so? Abraham blessed Isaac. From where is it derived? It is as it is written: “Abraham gave all that was his to Isaac” (Genesis 25:5). What did he give him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He gave him the birthright, like the matter that is stated: “He sold his birthright to Jacob” (Genesis 25:33). Rabbi Neḥemya said: He gave him a blessing, like the matter that is stated: “May God give you [of the dew of the heavens and the fat of the earth…]” (Genesis 27:28). Isaac arose to bless Jacob, he said: ‘From the place that father ended, I will begin. Father ended with veyiten, I, too, will begin with veyiten,’ as is it is stated: “May God give you [veyiten lekha].” With what did Isaac end? It was with summoning, as it is stated: “Isaac summoned Jacob and blessed him” (Genesis 28:1). Jacob arose to bless the tribes, he said: ‘I will begin only with summoning,’ as it is stated: “Jacob summoned his sons” (Genesis 49:1). With what did he end? It was with zot, as it is stated: “And this [vezot] is what their father spoke to them” (Genesis 49:28). Moses arose to bless Israel, he said: ‘I will begin only with zot.’ From where is it derived? It is from what is written regarding the matter: “This is [vezot] the blessing.”

Ein Yaakov (Glick Edition), Avodah Zarah 2:2

(Jos. 10, 13) And the sun stood still .........written in the book of Yashar. What is the book of Yashar? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to (Genesis) the book in which the birth of Abraham, Isaac, and Jacob, who are named Jesharim (the upright), as it is said (Num. 23, 10) Let me die the death of the righteous Jesharim, etc. And where is it hinted [that such a miracle will occur with Joshua]? From (Gen. 48, 19) And his seed shall become a multitude of nations, i.e., when shall his seed become a multitude of nations? At the time when Joshua stopped the sun. (Jos. 10, 13) And the sun stood still in the midst of the heavens, and hastened not to go down about a whole day. How many hours? Said R. Joshua b. Levi: "Twenty-four hours; it went six [hours] and stopped six, went six, and stopped six, the entire episode lasting a whole day." R. Elazar said: "Thirty-six hours, it went six [hours] and stopped twelve, it went six, and stopped twelve; its stopping time was equal to a whole day [24 hours]." R. Samuel b. Nachmeni said: "Forty-eight, it went six and stopped twelve, went six and stopped twenty-four, for it is said, And it hastened not to go down about a whole day." According to the above, they differ in the additional hours of that day.We are taught in a Baraitha: Just as the sun stopped for Joshua, so also did it stop for Moses. An objection was raised from (Ib. ib. 14) And there was no day like that before it or after it. If you wish, in the time of Moses it stopped for fewer hours, or if you wish, it may be said that in Moses' time there were no hailstones mentioned, as the passage says (Ib. ib. 11) And it came to pass, as they fled from before Israel, etc., that the Lord cast down great stones, and said: To teach the sons of Judah the bow, Behold it is written in the book of Yashar. What does Yashar mean? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to Genesis [as said above]. And where is it hinted [that Judah will be fighters]? It is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies. Which is the weapon that needs the hand against the neck? It is the how," R. Elazar, however, maintains that the book of Yashar refers to Deuteronomy. And why is it named Yashar? Because there is a passage (6, 18) And thou shalt do that which is right (Yashar) and good in the eyes of the Lord. And where is the intimation of this? (33, 7) Let the power of his hands. And which is the weapon for which both hands are needed? It is the bow." R. Samuel b. Nachmeni said: "It refers to the book of Judges. And why is it called Yashar? Because therein is written (17, 6) Every man did what seemed right (Yashar) in his eyes. And where is it intimated [in the Biblical text]? (3, 2) To teach them war. And what is the weapon for which teaching is necessary? This is the bow. And whence do we know that this refers to Judah? The passage reads (Ib. 1, 1) Who shall go up for us first against them? And the Lord said: 'Judah shall go up.' "

Ein Yaakov (Glick Edition), Pesakhim 4:15

Our Rabbis were taught: How did the people of Jericho recite the Sh'm'a? They recited, Hear, O Israel, the Lord thy God is one God (Deu. 6, 4) but did not pause (at the end of the verse). This is the opinion of R. Meier. R. Juda says: "They did pause [between the two verses], but they did not insert [between Sh'm'a (Hear, O Israel) and the next verse] the benediction. Blessed be His name, whose glorious kingdom is forever and ever." And why do we add this to the Sh'm'a? As R. Simon b. Lakish explained it, for R. Simon b. Lakish said: "It is written (Gen. 49, 1) And Jacob called unto his sons and said, etc.; i.e., Jacob wanted to disclose all that would happen to them in the latter days, but the Shechina departed from him and he began to fear, saying: 'Perhaps, God forbid, my children have a defect as was the case with my grandfather, Abraham, of whom Ishmael came forth, and like Isaac, my father, of whom Esau came forth.' Thereupon his children said to him. Hear, O Israel, the Lord our God is one God, i.e., 'Father, just as in thy heart there is but one God, so in our hearts, there is but one God.' Then Jacob, our father, uttered forth, Blessed be His name, whose glorious kingdom is forever and ever." So the Rabbis argued, what should be the form nowadays? To say the second verse, would make us at variance with Moses, our teacher, who did not say it; not to say it would be to disregard Jacob, who did say the verse. They therefore ordained that we say it as did Jacob, but inaudibly [out of respect to Moses]. R. Abahu said: "In Usha it was ordained that the above verse should be said in a loud voice in order that the Sadducees should not complain that we say a separate prayer; but in Nehardea, where there were no Sadducees, even unto this day the above verse is said inaudibly."

Midrash Tanchuma Buber, Appendix to Sh'lach 16:1

Jer. 3:19): AND GIVE YOU A DESIRABLE LAND, a land that the ancestors of the world (Literally: “fathers of the world.” According to Ber. 16b and Rashi, ad loc., the title father should be limited to Abraham, Isaac, and Jacob. Similarly the title mother should apply only to Sarah, Rebekah, Leah, and Rachael.) found desirable. Abraham, of whom it is stated (in Gen. 12:9): THEN ABRAM JOURNEYED AS HE WENT ON AND TRAVELED TOWARDS THE NEGEB. And so it says (in Gen. 23:4): I AM AN ALIEN AND TRANSIENT AMONG YOU; GIVE ME A BURIAL PLACE AMONG YOU. Isaac. {He also found it desirable when he was departing from world. What did he say to his children (in Gen. 49:29)? BURY ME WITH MY ANCESTORS IN THE FIELD OF EPHRON BEN ZOHAR THE HITTITE.} (Note that Gen. 49:1, 28 attributes these words to Jacob.) [The Holy One also endeared it to Isaac (in Gen. 26:3): RESIDE IN THIS LAND, …. ] Jacob. This he commanded (in Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF IN THE LAND OF …. Ergo (in Jer. 3:19): A DESIRABLE LAND, THE MOST BEAUTIFUL (rts: TsBH TsB') HERITAGE OF THE NATIONS, in that it is a land of delights (rt.: TsBH) for the peoples of the world.

Midrash Tanchuma Buber, Vayechi 10:1

Another interpretation (of Gen. 49:1): THEN JACOB CALLED HIS SONS. This text is related (to Ps. 57:3 [2]): I SHALL CALL TO GOD MOST HIGH, TO THE GOD WHO BRINGS THINGS TO COMPLETION FOR MY BENEFIT. R. Joshua ben Levi said: An earthly court has decreed three things when the Holy One has concurred with them. (Gen. R. 96, New Version, on Gen. 49:1 (= pp. 1202—1204 in the Theodor-Albeck edition); cf. yBer. 5:8 (or 9) (14c); Mak. 23b; Ruth R. 4:5; M. Pss. 57:2; cf. also Matthew 16:19.) They are the following:

Midrash Tanchuma Buber, Vayechi 10:4

Another interpretation: I SHALL CALL TO GOD MOST HIGH. < This > speaks about Jacob. (Gen. R. 98:1.) When his sons came for him to bless them, he began to distribute prokopai (The Greek word means “advancements.”) (i.e., gifts) to them. And where is it shown that the Holy One concurred with him? You find that in the case of all the blessings with which our father Jacob blessed the tribes, Moses blessed them with the same < blessings > because the Holy One concurred with him in the case of each and every blessing. Ergo (in Gen. 49:1): THEN JACOB CALLED HIS SONS. (Thus Jacob, and not God, took the initiative in blessing the tribes.)

Midrash Tanchuma Buber, Vayechi 11:1

[(Gen. 49:1:) THEN JACOB CALLED HIS SONS AND SAID: GATHER TOGETHER.] R. Pinhas bar Hama the Priest and R. Judah bar Shallum the Levite said: What is the meaning of GATHER TOGETHER (rt.: 'SP)? Be purified, even as you say (in Numb. 12:14 with reference to Miriam's uncleanness from leprosy): LET HER BE SHUT UP SEVEN DAYS OUTSIDE OF THE CAMP, AND THEN LET HER BE BROUGHT IN (rt.: 'SP). (Gen. R. 96, New Version, on Gen. 49:1 (= p. 1204 in the Theodor-Albeck edition; cf. Gen. R. 98:2).)

Midrash Tanchuma Buber, Vayechi 11:2

Another interpretation (of Gen. 49:1): GATHER TOGETHER (rt.: 'PR). Become individual study groups (rt.: 'PR). What did they do? When they entered, he began reproaching (Gk.: kentroun, i.e., “to strike with a goad.”) them. (For simply entering without forming study groups.)

Midrash Tanchuma Buber, Vayechi 17:1

(Gen. 49:28, cont.:) AND THIS IS WHAT THEIR FATHER SPOKE TO THEM WHEN HE BLESSED THEM. EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. "Him" is not written here but HE BLESSED THEM. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:28 (= pp. 1227—1228 in the Theodor-Albeck edition); 99(100)4; Numb. R. 13:8; Cant. R. 4:7:1; cf. also Exod. R. 1:6, 16.) Why so? Because (in Gen. 49:8-22) he gave Judah the strength of a lion, Joseph the strength of an ox, (Shor. Although the Masoretic Text of Gen. 49:22, from which this allusion is taken, vocalizes this word as shur, i.e., “wall,” the present context requires that Joseph be likened to some animal.) Naphtali the lightness of a deer, and Dan the bite of a serpent. You might say that one is greater than another; < so > their commonality is < mentioned > at the end. EACH ONE WITH HIS OWN BLESSING … HE BLESSED THEM. Thus he distributed the land to them. He gave Judah the land which produces barley and Benjamin land which produces wheat. Even so, they had a commonality with each other in that they each would eat what belonged to the other. Ergo (in Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. "Unto them" is not written here but TO THEM. (Buber cites Samuel Jaffe ben Isaac Ashkenazi, Yefeh To’ar, a commentary on the Midrash Rabbah, Part I on Genesis (Venice, 1597—1606), who cites Rashi, on Gen. 24:7, and explains that “to them” (lahem) used with the verb “speak” (rt.: DBR), as opposed to its use with the verb “say” (rt.: ’MR), means that one is speaking “concerning them” rather than “with them,” which is what “unto them” (alehem) would have implied. So also Enoch Zundel ben Joseph in his commentary Ets Yosef, on Tanh., Gen. 12:16. For a suggested rendering, see the following note.) (Ibid.:) AND THIS < is how > someone like me is going to bless you, and at the place where I have stopped he is beginning. Thus it is stated (ibid.): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. (Apart from the words AND THIS (in the sense of ALSO THIS), there is another hint there that the verse has a wider meaning in that Jacob is simply alluded to as THEIR FATHER instead of by name. Like Jacob, Moses is a father of Israel.) When Moses arose, he opened (the blessing in Deut. 33:1) with AND THIS IS THE BLESSING < WITH WHICH MOSES, THE MAN OF GOD, BLESSED THE CHILDREN OF ISRAEL BEFORE HE DIED >. < He began > from where Jacob had stopped. Ergo (in Gen. 49:28 also): AND THIS. He said these blessings for them. When did they come to pass for you? From the time that you received the Torah, about which it is written (in Deut. 4:44): AND THIS IS THE TORAH. Note the AND THIS. And also, with whatever < expression > Jacob had closed his blessing, Moses opened for them. Moses said (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS. When Isaac blessed Jacob, he said (in Gen. 28:3): MAY GOD ALMIGHTY BLESS YOU. With what did he finally close his blessing? With a calling (according to Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. So, in the case of Jacob, where his father had stopped, from there he had begun (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. Then, Jacob stopped (in Gen. 49:28) with THIS; so Moses also, when he arose to bless the tribes, began with AND THIS (in Deut. 33:1): AND THIS IS THE BLESSING. And with what did Moses close? With BLESSED ARE YOU, as stated (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU? See < how > David opened (Ps. 1:1)! With BLESSED IS THE ONE. Ergo (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS.

Midrash Tanchuma Buber, Vayechi 1:1

(Gen. 47:28:) AND JACOB LIVED IN THE LAND OF EGYPT < SEVENTEEN YEARS >…. Why is this parashah more closed (Normally a new section (or parashah) has a space of nine letters, while a subsection begins after a space of three letters. This section begins after a space of one letter.) than all < other > parashiyyot? (Gen. R. 96:1.) Because, as soon as Jacob died, the servitude of Israel began. But another reason is that he desired to reveal the end of days, but it was closed off from him. (See below, 12:9; Targum Pseudo-Jonathan, Gen. 49:1.) And another reason is that he closed off all the troubles in the world from him.

Midrash Tanchuma Buber, Vayechi 8:1

(Gen. 49:1:) THEN JACOB CALLED HIS SONS. Should it not rather have said: "So Esau called his sons"? (Gen. R. 96, “New Version,” at the beginning on Gen. 49:1 (= pp. 1199–1200 in the Theodor-Albeck edition).) Why? Because he was older. The Scripture says (in Is. 38:18): FOR SHEOL SHALL NOT GIVE YOU THANKS; DEATH SHALL NOT PRAISE YOU. Who gives thanks? One who lives and bows down to the living God. It is so stated (in vs. 19): THE LIVING, < ONLY > THE LIVING SHALL GIVE YOU THANKS, EVEN AS I DO TODAY…. (Thus wicked people like Esau cannot praise God because they are regarded as dead even in this life while the righteous live even in death. So Ber. 18ab.) And so Esau the Wicked did not die upon his bed and made no diatheke (The word is Greek.) (i.e., will). Then who did make a diatheke? Jacob, as stated (in Gen. 49, which begins): THEN JACOB CALLED HIS SONS.

Midrash Tanchuma Buber, Vayechi 9:1

[(Gen. 49:1:) THEN JACOB CALLED HIS SONS.] This text is related (to Job 12:20): HE DEPRIVES THE TRUSTWORTHY OF SPEECH AND TAKES AWAY THE REASON OF ELDERS. (Tanh., Gen. 12:8; Gen. R. 96, New Version, on Gen. 49:1 (= pp. 1276—1277 in the Theodor-Albeck edition); also Gen. R. 99 (another version):5 (= pp. 1200—1202 in the Theodor-Albeck edition).) This refers to Isaac and Jacob, in that both of them wanted to reveal a mysterion (The Greek word means “secret thing” or “mystery.”) of the Holy One (i.e., his secret). Isaac called for Esau. He wanted to reveal the end to him, but the Holy One concealed it from him, as stated (in Gen. 27:1): HE CALLED FOR HIS ELDER SON, ESAU; < AND HE SAID UNTO HIM: MY SON; AND HE SAID: HERE AM I >…. (Since both patriarchs used the same verb (CALLED) when death was near, the midrash assumes that the purpose for the calling is the same here as in Gen. 49:1. Isaac, however, got no further in his revelation than MY SON.) Jacob also wanted to reveal the end to his sons, (See above, 12:1; Targum Pseudo-Jonathan, Gen. 49:1.) as stated (in Gen. 49:1): < THEN JACOB CALLED HIS SONS AND SAID >: GATHER TOGETHER AND LET ME TELL YOU < WHAT SHALL HAPPEN TO YOU IN THE LATTER DAYS >. To what is the matter comparable? To a slave whom the king trusted with everything that he had. (PR 21:13.) When that slave came to die, he called for his sons in order to make them free and tell them where their manumission document (Gk.: diatheke (“testament”).) was. The king stood over him. When he saw him standing < there >, he discarded the thing which he had wanted to reveal to them. He began saying to them: Will you slaves of the king please honor him in the same way that I have honored him all my life? Similarly (according Gen. 49:1), Jacob called for his sons to inform them when the end would be. Immediately the Holy One was revealed over him. He said to him: You called for your sons but did not call for me. < It is so stated > (in Is. 43:22): BUT YOU HAVE NOT CALLED ME, O JACOB. When he saw the Holy One revealed over him, he immediately began saying to them: Will you please honor the Holy One just as my ancestors have honored him. It is so stated (in Gen. 48:15): THE GOD BEFORE WHOM MY ANCESTORS < ABRAHAM AND ISAAC > WALKED…. They said to him (the Shema' of Deut. 6:4): HEAR, O ISRAEL, THE LORD IS OUR GOD, THE LORD IS ONE. (Deut. R. 2:6; cf. Sifre to Deut. 6:4 (31).) Immediately (according to Gen. 47:31): ISRAEL BOWED DOWN UPON THE HEAD OF THE BED. He began to say in a whisper: Blessed be the name of his glorious kingdom forever and ever. (These words follow the first line of the Shema‘ in the liturgy before “And you shall love….” According to yBer. 5:8 (or 9) (14c) (bar.), the words were used after benedictions instead of Amen in the Temple. See also Pes. 56a, where R. Judah maintains that the words used to be omitted.) The Holy One said to him (in Prov. 35:2): IT IS THE GLORY OF GOD TO CONCEAL A MATTER.

Midrash Tanchuma Buber, Vayetzei 13:1

[Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED.] This text is related (to Deut. 21:15-17): WHEN A MAN HAS TWO WIVES, < THE ONE BELOVED AND THE OTHER HATED, AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS WITH THE FIRST-BORN BELONGING TO THE HATED WOMAN; THEN, ON THE DAY THAT HE WILLS HIS PROPERTY TO HIS SONS AS AN INHERITANCE, HE MAY NOT TREAT THE SON OF THE BELOVED AS THE FIRST-BORN IN PREFERENCE TO THE SON OF THE HATED WHEN HE IS THE FIRST-BORN. INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN BY GIVING HIM A DOUBLE PORTION SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH >. < (Deut. 21:15:) WHEN A MAN HAS >: This is Jacob, as stated (in Gen. 25:27): JACOB WAS A PERFECT MAN. (Deut. 21:15, cont.:) TWO WIVES: Leah and Rachel. (Ibid., cont.:) THE ONE BELOVED, i.e., Rachel, as stated (in Gen. 29:30): AND HE ALSO LOVED RACHEL. (Deut. 21:15, cont.:) AND THE OTHER HATED: i.e., Leah, as stated (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. (Deut. 21:15, cont.:) AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS, i.e., both of them bore for him. (The passage may interpret banot (“daughters”) as bonot (“builders”) who would build up a worthy lineages.) Moreover, what Leah produced Rachel produced. (Similarly Gen. R. 70:15.) Leah produced kings, and so did Rachel [produce kings. Leah produced prophets, and so did Rachel produce prophets]. Leah produced judges, and so did Rachel. It is therefore stated (in Deut. 21:15): AND WHEN < BOTH THE BELOVED AND THE HATED > HAVE BORNE HIM SONS. (Deut. 21:16:) THEN, ON THE DAY THAT HE WILLS < HIS PROPERTY > TO HIS SONS AS AN INHERITANCE. When the time had come for him to depart from the world, (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. (Deut. 21:16, cont.:) HE MAY NOT TREAT THE SON OF THE BELOVED, < i.e., > Joseph, AS THE FIRST-BORN. Why? (Vs. 17:) INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN < BY GIVING HIM A DOUBLE PORTION >. This was Reuben, as stated (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, < MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH, EXCELLING IN ELEVATION AND EXCELLING IN POWER >. < Jacob gave this blessing >, even though he said to his shame (in vs. 4): UNSTABLE AS WATER, YOU SHALL NO LONGER EXCEL; < FOR YOU WENT UP TO YOUR FATHER'S BED, THEN DEFILED IT >. What is the meaning of (ibid., cont.) HE WENT UP TO MY COUCH. When Moses would come, about whom it is written (in Exod. 19:3): THEN MOSES WENT UP TO GOD, he would redeem him. As Moses stood < there >, he sought mercy for him. It is so stated (in Deut. 33:6): LET REUBEN LIVE. The Holy One said (ibid., cont.): AND LET HIM NOT DIE. It turns out that he gets {compensation in proportion to both of them} [a pardon (Gk.: demos (“common people”). This meaning of demos may be suggested by demotikos agon, a public festival with games in connection with which amnesties might be given. Cf. Lat.: dimissus.) from the mouth of both of them] (i.e., God and Moses). Thus it is stated (in Deut. 21:17): INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN [SON OF THE HATED WOMAN] BY GIVING HIM A DOUBLE PORTION. (Deut. 33:6:) LET REUBEN LIVE, AND LET HIM NOT DIE; < i.e., > LET REUBEN LIVE in this world, AND LET HIM NOT DIE in the world to come. Why? (Deut. 21:17:) SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH. [It is also written (in Gen. 49:3): MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH.]

Midrash Tanchuma, Vayechi 16:3

Thus with the very words with which Jacob concluded his blessing, Moses began to bless them. Moses said: I learn understanding from my elders (Ps. 119:100). When Isaac blessed Jacob, he said to him: And God Almighty bless thee (Gen. 28:3). How did he conclude his blessing? With the word call, as it is said: And Isaac called Jacob and blessed him (ibid., v. 1). And Jacob began where his father had ended, as it is said: And Jacob called his sons (Gen. 49:1), and concluded: And this is what their father spoke to them. When Moses blessed the tribes, he began where Jacob had left off, as is said: And this is the blessing, and he concluded with: Happy, art thou, O Israel (Deut. 33:29). Later, David began where Moses concluded, saying: Happy is the man (Ps. 1:1). Hence Scripture states: I learn understanding from my elders (Ps. 119:100).

Midrash Tanchuma, Vayechi 7:1

And Jacob called unto his sons (Gen. 49:1). May it please our master to teach us whether the one who leads the congregation in prayer may respond “Amen” after the priests. Thus did our sages teach us: The person who leads the congregation in prayer is not permitted to respond “Amen” after the priests. (He might become confused by the interruption and err in his prayers (see Bava Batra 34a). He might also be considered inferior to the priests.) The fact that the person who leads the congregation in prayer may not respond “Amen” after the priest proves how precious he is to the Holy One, blessed be He. R. Hanan said: When ten men enter a synagogue, the one who recites the prayers preceding the Shema is called a lily among the thorns (Song 2:2).

Midrash Tanchuma, Vayechi 8:1

And Jacob called unto his sons (Gen. 49:1). Scripture states elsewhere in allusion to this verse: He removeth the speech of men of trust, and taketh away the sense of the elders (Job 12:20). This verse refers to Isaac and Jacob, for both of them desired to disclose the secrets of the Holy One, blessed be He. Concerning Isaac it is written: And he called Esau, his eldest son (Gen. 27:1), to reveal to him what was to transpire in the Messianic age. That was the reason the Holy One, blessed be He, withdrew the knowledge of it from him. Jacob likewise wanted to reveal to his sons what would occur in the Messianic age, as it is said: He called unto his sons and said: “Gather yourselves together that I may tell you” (ibid. 49:1).

Midrash Tanchuma, Vayechi 8:6

Another explanation of I will cry unto God Most High. This refers to Jacob. When his sons entered to receive their blessing, he began to distribute the honors among them. Whence do we know that the Holy One, blessed be He, agreed with him? From the fact that you find that every blessing Jacob conferred upon each of the tribes, Moses invoked upon them later on. Therefore the Holy One, blessed be He, must have approved each blessing. When did he bless them? As he was about to depart from this world. Hence, And Jacob called unto his sons and said: “Gather yourselves together, that I may tell you” (Gen. 49:1).

Midrash Tanchuma, Vayechi 8:8

Why did he say to them Gather yourselves together, assemble yourselves (Gen. 49:1–2)? He did so to let them realize that they would be exiled twice. After he had designated the elders among them, he began to rebuke them, saying: Reuben, thou art my firstborn (Gen. 49:3). From that very moment Israel merited reciting the Shema. Why? When Jacob was about to depart from this world, he reflected upon it and said: “My grandfather Abraham begot Isaac and Ishmael, and my father, Isaac, begot me and Esau; perhaps there is a blemish in my family.” When they heard this, they proclaimed in unison: Hear, O Israel, the Lord our God, the Lord is one (Deut. 6:4). Hence it is written: Hearken to Israel, thy father (Gen. 49:2).

Midrash Tanchuma, Vayera 6:7

Another comment on Then He openeth the ears of men: This verse alludes to Daniel, to whom the Holy One, blessed be He, revealed the time of redemption. (Megillah 3a. The Book of Daniel contains intimations concerning the Messianic age.) By their chastisement sealeth the decree similarly refers to Daniel, for He said to him: And thou, Daniel, shut up the words and seal the book (Dan. 12:4). Another comment on Then He openeth the ears of men: This verse refers to our patriarch Jacob, to whom the Holy One, blessed be He, revealed the time of redemption. Jacob indicated that he wished to disclose this information to his sons, when he said to them: Gather yourselves together, so that I may tell you that which shall befall you in the end of days (Gen. 49:1). However, the Holy One, blessed be He, sealed up his lips to restrain him from doing so. Hence, it says: Their chastisement sealeth the decree.

Midrash Tannaim on Deuteronomy 1:3:1

And it came to pass in the fortieth year, teaching that Moses did not rebuke Israel except close to his death. From whom did he learn this? From our father Jacob, who did not rebuke his sons except close to his death, as it says (Genesis 49:1), "And Jacob called his sons, Reuben, etc." He said to Reuben, "My son, why did I not rebuke you all these days? So that you would not leave me and go join my brother Esau." To teach you that one does not rebuke except close to death, because of the following four reasons: one does not rebuke except close to death so that the rebuked will not return and be rebuked again; and so that the rebuked will not hold a grudge against the rebuker; and so that the rebuked will not see the rebuker and be ashamed of him; and so that the rebuker will not need further rebuke. As it is said (Genesis 21:25), "And Abraham rebuked Abimelech," what does it say afterwards (ibid. 27) "And they made a covenant between them." And so it says (ibid. 26:27), "And Isaac said to them, 'Why have you come to me, etc.' And they said, 'We have seen that the Lord is with you; if you do evil to us, as we have not touched you.'"

Midrash Tehillim 1:3

Another interpretation of "Happy is the man" (Psalm 1:1): This refers to the righteous men. The prophets are happy because they give form to the image of God, and to the one who plants the tree. This is what the scripture means by "For the Lord God is a sun and shield" (Psalm 84:12). Rabbi Chiya bar Abba said: "Happy are they who are like the sun, which shines forth, and like a shield, which protects." Another interpretation of "shield": This refers to the Persian Targum for a curtain that surrounds a person, protecting them from the four winds. And how do we know that it includes the fourth wind? It is written, "You crown us with loving-kindness" (Psalm 5:13). Another interpretation of "sun" and "shield": This refers to Abraham, our forefather. "Sun" refers to Abraham, as it is written, "Who raised up righteousness from the east" (Isaiah 41:2) The shield represents Abraham, as it is said, "I am your shield" (Genesis 15:1). The God represents Abraham, as it is said, "You are a prince of God in our midst" (Genesis 23:6). Grace and glory God gives represent Abraham, as it is written, "And Abram was very rich in cattle, in silver, and in gold" (Genesis 13:2). "He does not withhold good from those who walk with integrity" represents Abraham, as it is said, "Walk before me, and be blameless" (Genesis 17:1). If Scripture speaks of Abraham in this way, then when it says, "He does not withhold good from those who walk with integrity," what does it mean to walk with integrity? Rather, just as Abraham, who walked with integrity before the Holy One, Blessed be He, had a shield, so too anyone who walks with integrity before Him has a shield. After him, what is written? "Happy is the man who trusts in You" (Psalms 84:13). Abraham is not written here, but rather "man," meaning all people. David said, "Happy is the man whom You discipline, Lord, and whom You teach from Your law" (Psalms 94:12). Rabbi Yudan opened by saying, "Do not boast before the king, and do not stand in the place of great men" (Proverbs 25:6). Rabbi Yudan read it from the place where this section was closed and from the place where the previous section was opened. Rabbi Pinchas worked an extended passage from Psalms 119:100, "I understand more than the aged." At first, the Holy One, Blessed be He, blessed His world, as it says, "And God blessed them" (Genesis 1:28). Once Noah stood, He blessed him, as it says, "And God blessed Noah and his sons" (Genesis 9:1). Once Abraham stood, He blessed him, as it says, "And God blessed Abraham in everything" (Genesis 24:1). What is the meaning of "it will be a blessing"? Rav Nachman said that He handed the blessings over to him and said, "Until now, I have been required to bless the world, but from now on, the blessings are in your hands, and whomever you bless will be blessed." Once Isaac stood, he blessed him, as it says, "And Abraham gave everything he had to Isaac" (Genesis 25:5). What did he give him? Rabbi Yehuda, Rabbi Nechemia, and the Rabbis (said): Rabbi Yehuda said it was the firstborn. Rabbi Nechemia said it was a blessing. And the Rabbis said it was burial and a deed of inheritance. Rabbi Levi said in the name of Rabbi Chama: they only gave him gifts. And why didn't they give him a blessing? It is like a king who had a garden and gave it to a tenant, and in it were all kinds of trees intertwined with each other, one of the Tree of Life and one of the Tree of Death. The tenant said, "If I water the Tree of Life, the Tree of Death will live with it. And if I do not water it, how will the Tree of Life live?" The tenant returned and said, "This year I will complete my tenancy and go, and what do I care about the king's garden?" Abraham said, "I will not bless Isaac now because the children of Ishmael and the children of Keturah are now being blessed." I am flesh and blood today, but tomorrow I will be in the grave, and what needs to be done in his world will be done. When Abraham died, God revealed Himself to Isaac and blessed him, as it says, "After Abraham's death, God blessed Isaac his son" (Genesis 25:11). And so He did to Jacob, as it says, "God appeared to Jacob again when he came from Paddan Aram, and He blessed him" (Genesis 35:9). And Isaac stood and blessed Jacob with giving, as it says, "May God give you of the dew of heaven" (Genesis 27:28), and he sealed it with a call, "And Isaac called Jacob, and he blessed him" (Genesis 28:1). Jacob stood to bless the tribes and began with what Isaac had sealed. This is what is written, "And Jacob called to his sons and said" (Genesis 49:1), and he sealed it with this, as it says, "And this is what their father said to them" (Genesis 49:28). Moses stood to bless Israel, and said, "Jacob is the firstborn of the Holy One, blessed be He," and he began with a call and sealed it with "And this is the blessing" (Deuteronomy 33:1), and he sealed it with "Happy are you" (Deuteronomy 33:29). When David stood, he opened with "God is my Lord," and sealed it with "Blessed are You, God" (Psalms 118:27).

Midrash Tehillim 31:4

Another thing that the verse (Psalms 97:7) said is, "All those who serve idols will be ashamed." Rabbi Yudan said in the name of Rav Nachman, "In the future, the Holy One, blessed be He, will give real significance to idolatry that will come and bow down to the Holy One, blessed be He, and afterward, it will be ashamed of its worshippers." Rabbi Pinchas said, "In the future, the Holy One, blessed be He, will give speech to the gentiles, and it will speak before its worshippers in the future, saying to them, 'You have acquired eternal life and have bowed down to the one of whom it is said, "They have a mouth, but cannot speak." And you have made the subsidiary the primary.' Rabbi Yochanan said, 'Do not wonder, for when the Holy One, blessed be He, descended on Sinai, He gave strength to the gentiles, and they bowed down to Him.' Rabbi Tachlifa quoted a supporting verse (Psalms 97:7), 'All gods bow down to Him.' 'They shall bow down to Him' means only that they shall bow down to Him, as they already bowed down to Him on Sinai. Rabbi Yehuda and Rabbi Nechemia said, 'Just as the gentiles were shattered into pieces, so were its worshippers shattered into pieces,' as it is said (Zechariah 14:12), 'This shall be the plague.' And the rabbis say, 'Just as the gentiles were burned with light, so were its worshippers burned with light,' as it is said (Zechariah 14:12), 'And this shall be the plague with which the Lord will strike all the nations that waged war against Jerusalem - their flesh shall rot away while they stand on their feet, their eyes shall rot in their sockets, and their tongues shall rot in their mouths.'" Rabbi Yehoshua ben Levi, Rabbi Shmuel, and Rabbi Nehemia say: When the Holy One, blessed be He, will sit in judgment of the Gentiles and the Jews in the future, He judges the Jews favorably, and the Gentiles are ashamed. And what does the evil inclination do? It tries to sow discord between them, and they say: We seek justice that will be reversed. What does the Holy One, blessed be He, do? He judges them and obligates them, and they are ashamed again. If they had remained silent, they would have been ashamed only once. Therefore, they will be doubly ashamed in the future. And in the future, when every nation of Gentiles calls upon their god, some calling to the moon and some to the sun, they will not be answered because they are not real gods, and they will be ashamed, as it is said: "Let all the worshippers of graven images be ashamed." Then they will come before the Holy One, blessed be He, and He will say to them: "You have made the insignificant significant, and I make the significant insignificant, and I do not answer you because you did not come to Me first. If only you had come to Me first, I would have answered you, as it is said: 'They cried out, but there was no savior; to the Lord, but He did not answer them.' These are their gods, but they did not call out to the Lord." This is the Holy One, blessed be He, who does not answer them. Therefore, twice they shall be ashamed. Rabbi Yehoshua ben Levi said that in the future, the Holy One, blessed be He, will judge Israel and purify them, and give a crimson garment to the righteous to enter the Garden of Eden, and bring the wicked into Gehenna. Then He will take them out and bring them into the Garden of Eden, saying to them, "Behold, there is a place for the righteous and additional empty places." So that you will not say, "If we had repented, there would not have been any room for us in the Garden of Eden with the righteous." He will then take the righteous out of the Garden of Eden and bring them into Gehenna, saying to them, "Behold, there is a place for the wicked and additional empty places." So that you will not say, "If we were obligated, there would not have been any room for us in Gehenna." Rather, the wicked will inherit Gehenna for themselves and for you. As the verse says, "Instead of your shame you shall have double" (Isaiah 61:7). David said, "To whom does the shame belong? To the wicked," as it says, "Let the wicked be ashamed, let them be silent in the grave" (Psalm 31:18). Rav said, "Anyone who finds fault in it will not see the good in it," as it says, "How great is your goodness, which you have hidden away for those who fear you" (Psalm 31:20). Rabbi Abdimi from Haifa said that the Holy One, blessed be He, will make 310 worlds for every righteous person. As it says, "To grant an inheritance to those who love me" (Proverbs 8:21). The letters of "those who love me" (yesh b'gematriya) add up to 310. Rabbi Yitzchak ben Tardion said that the sword of the Holy One, blessed be He, has sixteen faces. As it says, "Join them one to another into one stick, and they shall become one in your hand" (Ezekiel 37:17). Just as the measure of punishment is minimal, so the measure of good is much greater. Rav Yudan said in the name of Rabbi Eliezer bar Avina that the Holy One, blessed be He, revealed the end to Jacob and to Daniel. To Jacob, as it says, "And Jacob called to his sons" (Genesis 49:1), and to Daniel, as it says, "And he said, 'Go your way, Daniel, for the words are shut up and sealed until the time of the end'" (Daniel 12:9). "And when it comes to revealing the end, what does it say? 'But you, Daniel, seal up the words and seal the book.' Rabbi Abba bar Kahana said: The Holy One, blessed be He, said to Israel, 'You have hidden the Torah and the commandments from Me in this world, and I will hide for you the same goodness that is prepared for the righteous in the future world,' as it says, 'How abundant is Your goodness that You have hidden away for those who fear You.' Rabbi Yudan said that the Holy One, blessed be He, said, 'You do according to your ability, and I will do according to My ability.' Rabbi Yonatan said, 'There are three pleasing languages: the Roman language for war, the Greek language for conversation, and the Assyrian language for prayer. Beware of mixing them up.' "

Musar

Jacob wanted to reveal details about the final redemption to his brothers, using the expression האספר to emphasize the importance of unity and the absence of strife and hatred in order for redemption to come.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 14

האספו ואגידה לכם את אשר יקרא אתכם באחרית הימים . Jacob wanted to reveal to the brothers details about the final redemption; this is why he used the expression האספר, "gather together," since redemption cannot come when there is strife and unprovoked hatred between them.

Quoting Commentary

Ramban explains that the festivals mentioned in Leviticus are days of offerings, alluding to the Additional Offerings in Numbers, which were not binding in the desert but were explained later in the section of Pinchas for the Land of Israel. The term "mikra'ei kodesh" means assembling for sacred tasks, prayers, and feasting in honor of God. Onkelos interprets it as treating festival days as holy events. Jacob tried to predict the arrival of the Messiah, but prophecy departed from him, showing that the future is unpredictable and dependent on human actions.

Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, V'Zot HaBerachah, End Without an Ending 14

Judaism is a radical break with this way of seeing things. Instead, time becomes the arena of human growth. The future is not like the past. Nor can it be predicted, foreseen, the way the end of any myth can be foreseen. Jacob, at the end of his life, told his children, “Gather round, and I will tell you what will happen to you at the end of days” (Gen. 49:1). Rashi, quoting the Talmud, says: “Jacob sought to reveal the end, but the Divine Presence departed from him.” We cannot foretell the future, because it depends on us – how we act, how we choose, how we respond.

Ramban on Leviticus 23:2:1

SPEAK UNTO THE CHILDREN OF ISRAEL. The priests have no greater duties with regard to the festivals than the Israelites, therefore He did not admonish Aaron and his sons in this section, but the children of Israel, a term which includes all of them together, since He did not explain the Additional Offerings [for the festivals] in this section. (These are found in Numbers beginning with 28:9 up to the end of Chapter 29.) However, He mentioned the festivals here in Torath Kohanim (i.e. Book of Leviticus) because they are days of offerings, and He alludes to them, just as He said, And ye shall bring an offering made by fire unto the Eternal, (Further, Verse 8, etc.) and at the end of this section He states, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the Eternal, a burnt-offering, and a meal-offering, a peace-offering, and drink-offerings. (Ibid., Verse 37.) He did not, however, prolong the subject by explaining the Additional Offerings, since He did not want them to be binding upon the children of Israel when in the desert, and after He had counted [at the end of the desert period] those who were to come into the Land, as narrated in the Book of Numbers, (Numbers 1:1-47. Literally: “the fifth of the census,” meaning that one [of the Five Books of Moses] which begins with the census [taken in the second year after the exodus].) and He commanded, Unto these the Land shall be divided, (Numbers 26:53.) He then explained all the Additional Offerings in the section of Pinchas, which they were to offer in the Land immediately and throughout the generations. Therefore He said [here in this Book of Leviticus] with reference to [the Service on] the Day of Atonement, And he [i.e., Aaron] did as the Eternal commanded Moses, (Above, 16:34.) meaning that he did so in the desert [but the Additional Offerings for the other festivals were not binding in the desert]. Now He mentioned in this section the “he-lamb of the sheaf” (Further, Verse 12.) and the two lambs of the Festival of Shevuoth, (Ibid., Verse 19.) because it is well-known that they were binding only in the Land, since they are brought on account of the bread [of the first-fruits] (Ibid., Verse 20. So also the he-lamb of the sheaf came on account of the meal-offering of the omer (Verse 12) which was binding only in the Land of Israel.) concerning which He said, When ye are come into the Land which I give unto you, and shall reap the harvest thereof, (Ibid., Verse 10.) but the observance of the days themselves [as festivals] was binding immediately. He mentioned the Sabbath (Verse 3.) among the appointed seasons which ye shall proclaim to be holy convocations, (In Verse 2 before us.) [although the Sabbath is not proclaimed by the children of Israel, since its sanctity has been affirmed by G-d and is fixed throughout the generations], because it is also “an appointed day” [invariably fixed by G-d as the holy day] and we may thus refer to it as “a holy convocation.” Afterwards, He separated the rest of the festivals from the Sabbath, saying of them which ye shall proclaim in their appointed season, (Verse 4.) meaning on whatever day of the week they happen to fall, but the Sabbath is fixed and occurs [always] on the same day, hence it is not necessary that we proclaim it in its season. (Hence in Verse 2 before us which includes the Sabbath among “the appointed seasons,” it says only which shall ye proclaim to be holy convocations, but does not add the expression “in their season,” for this means on whatever day they may happen to fall, whereas the Sabbath is always on a fixed day of the week.) And in the opinion of our Rabbis, (Torath Kohanim, Emor 9:5.) which ye shall proclaim in their appointed season alludes to the intercalations [of an extra month in a leap year] so that you proclaim them as festivals. (That is to say, if for any reason the Great Court decided that the year be intercalated with an extra month, it admits of no doubt, and the appointed seasons of the Eternal are shifted accordingly.) The correct interpretation appears to me to be that the meaning of the verse The appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, even these are My appointed seasons, (In Verse 2 before us.) is that it refers [only] to the festivals mentioned further on in the sections: In the first month etc. (Verse 5.) [but it does not refer to the Sabbath]. It is for this reason that He states there once again, These are the appointed seasons of the Eternal, (Verse 4.) because He had interrupted with the subject of the Sabbath. Thus He states, The appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, even these are My appointed seasons, (In Verse 2 before us.) meaning that no manner of servile work [be done on them], but the Sabbath you are to keep, making it a Sabbath of solemn rest (Verse 3.) from all manner of work (See Ramban further in Verse 7 for the difference between “no manner of ‘m’lecheth avodah’ (servile work)” found in connection with the festivals, and “no manner of ‘m’lachah’ (work)” stated in connection with the Sabbath.) whatsoever, for He admonishes concerning the Sabbath many times. He further alludes here [to the law that even] when the Sabbath falls on one of [the days of] the festivals, we must not suspend [the law of the Sabbath] so that the preparation of food be permitted on it [as it is on a festival day when it falls on a weekday, but instead it is prohibited]. A similar case [where the phrase these are refers to the continuation of a subject which had previously been mentioned, because in the middle Scripture interrupts with another subject], is the verse, These are the words which the Eternal hath commanded, that ye should do them, (Exodus 35:1.) which refers to the Tabernacle and its vessels which he [Moses] will mention in the second section, and [in the next verses] he interrupts with the Sabbath: Six days shall work be done, and on the seventh day there shall be to you a holy day etc.; (Ibid., Verse 2.) and then he again says, This is the thing which the Eternal commanded … Take ye from among you an offering, (Ibid., Verses 4-5.) this being the [same] command that Scripture had mentioned at the beginning, but because it was interrupted with another subject, Scripture had to start from the beginning again. Proof for this interpretation is that He does not mention [here] in the case of the Sabbath, and ye shall bring an offering made by fire unto the Eternal as He mentions at each and every festival, (Further, Verse 8, etc.) and at the end of the section He states, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the Eternal … beside the Sabbaths of the Eternal. (Further, Verses 37-38.) [This shows] that the Sabbaths are not included within the terms of the appointed seasons of the Eternal. A further proof is that in the second section [i.e., in Verse 4 where He reverts to the festivals after having mentioned the Sabbath], He does not say, And the Eternal spoke unto Moses, saying, as He says in the case of each and every festival; (Ibid., Verse 9, etc.) for the first communication [to Moses] was indeed concerning the commandments of the festivals, but He mentioned the Sabbath in order to exclude from it the law of the festivals [i.e., that when the Sabbath coincides with a festival, the preparation of food which is permitted on a festival day, is forbidden since it is also a Sabbath, as explained above], but not in order to explain its commandments and laws [and therefore there was no need to repeat the verse, And the Eternal spoke unto Moses, saying]. This is the reason why He does not state [here] about the Sabbath And ye shall bring an offering made by fire unto the Eternal, as He states concerning the festivals, (This is because His intention in mentioning the Sabbath was not to explain all its commandments and laws, but only to exclude etc. (as explained in the text).) and He mentions it at the end together with the vow-offerings and the freewill-offerings (Further, Verse 38: beside the Sabbaths of the Eternal … and beside all your vows, and beside all your freewill-offerings.) which are not mentioned here, as I have explained [above]. And this is the intention of the interpretation of the Sages, (Torath Kohanim, Emor 9:7.) who said: “What has the matter of the Sabbath to do with the festivals? etc.,” since the Sabbath is not included at all in the terms of the appointed seasons of the Eternal, but Scripture only put them in juxtaposition [for the reason mentioned above]. The meaning of ‘mikra’ei kodesh’ (holy convocations), is that all people should come together on that day and be assembled to sanctify it, for it is a commandment upon Israel to be gathered together in G-d’s House on the festival day to hallow it publicly with prayer and praise to G-d, and with clean garments, and to make it a day of feasting, as it is said in the tradition, (The Hebrew word is kabalah, and is here understood as referring to a Scriptural passage outside the Five Books of Moses. This usage of the word is found already in a Mishnah in Taanith 15 a.) Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared, for this day is holy unto our Lord; neither be ye grieved, for the joy of the Eternal is your strength. (Nehemiah 8:10.) Thus the expression mikra kodesh (a holy convocation) is similar to: ‘kru’ei’ (those called) of the congregation; (Numbers 1:16.) afterwards they eat ‘ha’kru’im’ (they that are called). (I Samuel 9:13.) Similarly, over the whole habitation of Mount Zion, and over ‘mikra’eha’, (Isaiah 4:5.) meaning the places where they are called to, and where those called of the congregation assemble. Onkelos, however, [in rendering the Hebrew mikra’ei kodesh as m’arei kadish — ”holy events”], understood [the word mikra’ei] as similar to the expression that which ‘yikra’ (shall befall) you in the end of days, (Genesis 49:1.) an expression of “event,” meaning that whenever the festivals occur, you should make them holy. And our Rabbis of blessed memory have said: (Sifre, Pinchas 147.) “Proclaim them with [special] food and drink and clean garments;” that is to say, the nature of these [festival] days should not be to you like that of other days, but instead you should make them occasions of holiness, changing them by food and dress from the common to the holy. This is also the opinion of Onkelos [who translated mikra’ei kodesh as “holy events”].

Tur HaArokh, Leviticus 23:2:2

מקראי קודש, “a holy convocation.” According to Nachmanides the exact meaning of this expression is that all the people will be assembled on that day in preparation of performing a sacred task. On such days it is a commandment for the people to assemble in or near the House of G’d [in accordance with the regulations governing ritual purity. Ed.] Public prayers would be recited, songs of praise for Hashem would be sung, etc. The people would honour such days by clean and appropriate clothing for the occasion. They would also observe the second part of the day as a day of feasting, eating and drinking well in honour of G’d. Onkelos views the origin of the word מקראי as related to a happening, rather than as related to “following a call.” He quotes אשר יקרא אתכם באחרית הימים, “what is going to happen to you at the end of days,” (Genesis 49,1) as another example of the word מקרא or יקרא having this meaning. In other words, “whenever such a day or date occurs, make a point of treating it as a holy day.” This day or these days are to be treated as something special, a fact that is reflected in one’s bearing, cleanliness, distinctive dress and superior food. All this is implied in Onkelos’ meaning.

Tze'enah Ure'enah, Vayechi 39

“In the days to come” [49:1]. Jacob called his children and wanted to tell them when the Messiah would come. Prophecy departed from Jacob and immediately changed the subject. (Rashi, Genesis, 49:1.) Jacob said that the redemption for us would be like the redemption from Egypt and the redemption will be better because wisdom and understanding will be greater in the days of the Messiah. (Bahya, Genesis, 49:1.)

Second Temple

Isaac and Jacob are considered prophets based on their speeches to their children, with Jacob's words in Genesis 49:1 showing his inspiration and ability to foresee the future.

Who is the Heir of Divine Things 52:5

[261] What of Isaac? What of Jacob? They too are confessed as prophets by many other evidences, but particularly by their speeches addressed to their children. For “Gather ye together that I may proclaim what shall happen to you at the end of the days” (Gen. 49:1) were the words of one inspired. For apprehension of the future does not belong to man.

Talmud

Rabbi Shimon ben Lakish explains that Jacob tried to reveal the time of complete redemption to his sons, but the Divine Presence abandoned him, leading him to fear that one of his descendants may be unfit. However, his sons reassured him, declaring their belief in one God, leading Jacob to praise God for his righteous children.

Pesachim 56a:7

As Rabbi Shimon ben Lakish said that it is written: “And Jacob called his sons and said, Gather around and I will tell you what will occur to you in the end of days” (Genesis 49:1). Jacob wanted to reveal to his sons when the complete redemption would arrive at the end of days (see Daniel 12:13), but the Divine Presence abandoned him, rendering him unable to prophesy. He said: Perhaps the Divine Presence has abandoned me because, Heaven forfend, one of my descendants is unfit, as was the case with my grandfather Abraham, from whom Ishmael emerged, and like my father Isaac, from whom Esau emerged. His sons said to him: Hear Israel, our father, the Lord is our God, the Lord is One. They said: Just as there is only one God in your heart, so too, there is only one in our hearts. At that moment Jacob our father said in praise: Blessed be the name of His glorious kingdom for ever and ever, as all his children were righteous.

Targum

Jacob called his sons to gather around him and he revealed hidden mysteries, the recompense for the righteous and the punishment for the wicked, as well as the blessings of Eden. The twelve tribes of Israel surrounded him as he spoke about what would happen to them in the end of days, expressing concern about the possibility of idol worship among them. Jacob blessed each son according to their deeds, emphasizing the importance of unity and worship of the one God.

Onkelos Genesis 49:1

Yaakov called for his sons and said, Gather around and I will tell you what will happen to you in latter days.

Targum Jerusalem, Genesis 49:1

And our father Jakob called his sons, and said to them, Gather together, and I will teach yon the concealed end, the secret mysteries, the recompense of reward for the just, and the punishment of the wicked, and the blessedness of Eden, what it is. And the twelve tribes of Jakob assembled and surrounded the golden bed whereon our father Jakob lay, desiring that he should teach them (at the) end in benediction and consolation. Then was revealed to him the secret that had been hidden from him, and then was opened the door which had been shut to him. Our father Jakob turned therefore and blessed his sons, every man according to his good did he bless him. When the twelve tribes of Jakob were assembled, and surrounded the golden bed whereon our father Jakob lay, they expected that he would make known to them the order of blessing and consolation: but they were hidden from him. Our father Jakob answered and said to them: From Abraham my father’s father arose the profane Ishmael and all the sons of Keturah; and from Izhak my father arose the profane Esau, my brother; and I am afraid lest there should be among you a man whose heart is separated from his brethren to go and worship before strange idols. The twelve tribes of Jakob answered all together, and said, HEAR US, ISRAEL OUR FATHER! THE LORD OUR GOD IS ONE LORD! And Jakob our father answered, and said, May His Great Name be blessed for ever and ever!

Targum Jonathan on Genesis 49:1

And Jakob called his sons and said to them, Purify yourselves from uncleanness, and I will show you the hidden mysteries, the ends concealed, the recompense of reward for the righteous, the retribution of the wicked, and the bower of Eden, what it is. And the twelve tribes of Israel gathered themselves together around the golden bed whereon he reclined, and where was revealed to him the Shekina of the Lord, (though) the end for which the king Meshiha is to come had been concealed from him. Then said he, Come, and I will declare to you what shall befall you at the end of the days.

הִקָּבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י יַעֲקֹ֑ב וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם׃ 2 J Assemble and hearken, O sons of Jacob; Hearken to Israel your father:
The text discusses the unity and influence of Bnei Yisrael represented by Yosef and Binyamin, the importance of preserving Israel's teachings, Jacob's warning to his sons about future exile and idol worship, and the significance of righteousness as the foundation of the world. The declaration of G'd's Uniqueness in the Ten Commandments is emphasized as a daily affirmation of faith stemming from Jacob's confrontation with his sons about loyalty to G'd. Onkelos and Targum Jonathan highlight the importance of listening to and receiving instruction from father Yisrael.

Chasidut

The text discusses the two types of gatherings represented by Yosef and Binyamin, focusing on the power of influence and readiness to receive. It highlights the importance of unity among Bnei Yisrael and the significance of the exile in Mitzrayim for the formation of the nation. The secret of the end of days that Yaakov wanted to reveal is mentioned, along with the reassurance that Yaakov brought the light of life into Mitzrayim to sustain a great nation. The text also emphasizes the foundational traits of the forefathers deeply embedded in Bnei Yisrael, symbolized by various elements in Shir HaShirim.

Kedushat Levi, Genesis, Vayechi 3

Genesis 49,2. “gather around sons of Yaakov, and ‎listen to Yisrael your father.” In order to understand why ‎Yaakov appears to repeat himself, we must first turn to the ‎‎Zohar III 196. With reference to Isaiah 50,10 ‎מי בכם ירא ה' ‏שומע בקול עבדו אשר הלך בחשכים ואין נגה לו יבטח בשם הה' וישען באלוקיו?‏‎, ‎‎“Who amongst you that obeys the voice of His servant that walks ‎in darkness and has no light? Let him trust in the name of ‎‎Hashem and rely upon Elokim.” What is the meaning ‎of the words: “that obeys the voice of His servant” in this verse? ‎It has been explained that this is the tzaddik who offers ‎prayers every day. He is therefore so familiar in those regions that ‎if he fails to come to the synagogue for a single day, enquiries are ‎made in heaven concerning why he has not appeared. Still, this ‎does not explain the meaning of the words: “that obeys the voice ‎of His servant?” Whose voice is that? If you were to say that “His ‎servant” refers to a prophet or some other person, what is the ‎relation between some other person and the prayer? G’d is ‎perceived as listening, i.e. responding positively, to those who are ‎truly His servants. When the Israelites are in a state of grace, ‎זכאין‎, when they all gather together they can hear heavenly voices ‎proclaiming that these are the sons of precious Yaakov and that ‎therefore they deserve a hearing. When Yaakov appears to be ‎repeating himself, this is not quite so; in effect he is encouraging ‎his sons to not only be the sons of Yaakov, but to listen to him in ‎his capacity of Yisrael, i.e. to rise to a higher spiritual level than ‎that they had been on up until this moment. If they would be ‎able to do this, they would indeed hear from his lips prophetic ‎words concerning their future, words that would reveal to them ‎some secrets about the prelude to the ultimate redemption of the ‎Jewish people.

Sefat Emet, Genesis, Vayechi 12:3

Gather together, and I will tell you, assemble and listen. (Bereishis 49:1-2) There are two types of gatherings. One is to awaken the power of influence, represented by Yosef the tzadik. This aspect was realized by them, preparing them correctly for the exile. The second type is to be ready to receive, symbolized by Binyamin. This aspect was not yet perfected. Therefore, the revelation of the final redemption was hidden from Yaakov, as it marked the beginning of the exile. The primary exile is the inability to unite the hearts of Bnei Yisrael as one, which we pray for in the blessing of redemption, "and gather in our exiles." On Shabbos, when everything becomes unified, there is an awakening of redemption. The phrase "And Yaakov lived in the land of Mitzrayim" means that Hashem provided healing before the punishment. Yaakov saw the benefit of the exile in Mitzrayim, as Hashem told Avraham, "And afterwards, they will leave with a great inheritance." In Mitzrayim, we were formed into a nation, likened by our sages to a baby being born from an iron furnace (Devarim 4:20). This is the secret of the end of days that Yaakov wanted to reveal. This was also known to Yosef, which is why he cried when the brothers spoke to him. The brothers were concerned, feeling the darkness of the exile and Yaakov's death. They feared they had caused his demise, believing Yaakov had perfected everything and would not be subject to death. However, our sages explained that "Yaakov did not die" (Ta’anis 5b). Yosef reassured them that Yaakov brought the light of life into Mitzrayim to sustain a great nation.

Sefat Emet, Genesis, Vayechi 14:3

“Gather together and I will tell you...unite and hear” (Bereishis 49:1-2). There are two types of gatherings: one represented by Yosef, which brings down blessings from Above, and the other by Yehuda, representing the ultimate Mashiach ben David, which comes from the energy of the receiver. The pasuk in Tehillim (103:20) teaches us that Bnei Yisrael awaken Hashem's words and then are prepared to hear them. These elements remain with us daily, as reflected in the Shma and in prayer, which requires heartfelt effort. Our forefathers and the children of Yaakov are the foundations of the world, having planted deep roots for us. Their actions were purposeful, as seen in the pasuk: “These are all the tribes of Yisrael and he blessed them,” meaning he connected them to their divine source. The phrase “and he blessed them” refers to their connection above nature, with Yosef being the explicit vessel of blessing—Shalom. This is hinted at in the pasuk, where Yosef's blessings are mentioned twelve times, paralleling the twelve tribes. Yosef received the collective blessing of his brothers, as detailed in Yaakov’s blessing to him, indicating that Yosef's role was to distribute the blessings to the other tribes. In Shir HaShirim (8:6), various elements symbolize the forefathers: “Love” refers to Avraham, “as fierce as death” to Yitzchak, “darts of fire” to Yaakov, and “a blazing flame” to Yosef. These foundational traits are deeply embedded in Bnei Yisrael. Therefore, the verse continues: "Vast waters cannot extinguish the love," signifying the enduring nature of their spiritual legacy.

Commentary

Sforno emphasizes the importance of preserving the teachings of Israel in order to be called "The Children of Israel" and not forfeit the good that God has in store. Radak compares this introduction to prophetic utterances to other instances in the Bible, while Rabbeinu Bahya suggests that Yaakov's exhortation to his sons to remain loyal to God was influenced by God's disapproval of his initial plans to reveal the end of their exile. Steinsaltz simply translates the verse as an exhortation to listen to Israel as their father.

Rabbeinu Bahya, Bereshit 49:2:1-2

הקבצו ושמעו, “assemble and listen!” Yaakov refers to both of his names when addressing his children. He speaks of “Yaakov” when referring to his בנים, children, as at the time when his sons were still children he had not yet been given the name “Yisrael.” When he refers to himself as simply “your father,” he uses his name “Yisrael.” It is also possible to understand the words אביכם ישראל as a reference to “your Heavenly father O Israel.” In that event Yaakov introduces his blessings by exhorting his sons to remain loyal to G’d, who is known in Rabbinic terms as ישראל סבא, “grandfather (of) Israel.” This would account for the repetition of the names Yaakov and Yisrael respectively in these two verses. I have found some support for this theory in Bereshit Rabbah (Vilna edition under the heading שיטה חדשה לברכת יעקב),”on the first of Yaakov’s blessings.” The Midrash says that what occurred at this stage in Yaakov’s life may be compared to the following parable. A king had a trusted servant and was in the habit of leaving everything in that servant’s care. When the servant was about to die he called in his sons in order to make free men out of them, and to tell them where they could find the documents proving that they were free men. When the servant suddenly noted that the King was observing what he was about to do, he did an about-turn by asking his sons to serve the King all their lives just as he himself had served him all his life. Yaakov experienced something similar. First he wanted to reveal to his sons the end of their exile, when and how they would be redeemed. When he noted that G’d looked at the matter he was going to do with disfavour, he switched gears and exhorted his sons to remain loyal to G‘d throughout their lives just as he had been i.e. האלו-הים אשר התהלכו אבותי לפניו, “the Lord before Whom my fathers have walked.” G’d had expressed concern that whereas Yaakov had called upon his sons, he had not called upon Him. This is what the prophet (Isaiah 43,22) referred to when he said: “upon Me you did not call O Yaakov!” When Yaakov heard this he prostrated himself at the head of the bed and whispered “blessed be the name of His exalted Majesty forever more.”

Radak on Genesis 49:2:1

הקבצו ושמעו, this was the introduction to his prophetic utterances, just as in Moses’ parting speech to the nation the words האזינו השמים והארץ (Deut. 32,1) were the opening line. The prophetess Devorah in her victory song extolling G’d, (Judges 5,3) also began with a similar opening, i.e. שמעו מלכים, “listen, pay attention, kings!”

Sforno on Genesis 49:2:1

ושמעו אל ישראל אביכם, preserve the teachings Israel taught throughout his life. When you do that you will be entitled to call yourselves בני ישראל, “The Children of Israel.” He, on the other hand, will be proud to call himself “your father.” It means that you as well as I have contended successfully when facing challenges set for you by G’d and by man. As a result, you will not forfeit the good G’d has in store for you.

Steinsaltz on Genesis 49:2

Assemble and hear, sons of Jacob, and heed Israel your father.

Midrash

Jacob gathered his sons to warn them of future exile and to ensure they would not worship other gods after his death, leading to the recitation of the Shema. The sons were later scattered and reassembled by an angel or with Divine Spirit. Reuben, Simeon, and Levi were rebuked for their past sins, while Judah was praised. The text also alludes to future events such as the rise of Gog and Magog, the building of the Temple, and the coming of the Messiah. Asher, Naphtali, and Joseph were also blessed for their contributions, and Moses was seen as the one who would seal Jacob's blessings.

Aggadat Bereshit 82:3

[3] Another interpretation: "and Yaakov was called." It is said in scriptures: You have held my eyelids open; (Psalm 77:5) This is Jacob, to whom the Holy One, blessed be He, showed everything that will happen: how the prophets will stand, how the Temple will be built and destroyed, how Gog and Magog will rise up against God and His Messiah, and how God will go out and fight them, all to show His children everything, as it is written, "Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father" (Genesis 49:2). When will Gog and Magog rise up? As it is written, "And it shall come to pass in the end of days, that I will bring thee against My land" (Ezekiel 38:16). When will God build His Temple? As it is written, "And it shall come to pass in the end of days, that the mountain of the LORD'S house shall be established" (Isaiah 2:2). When will the kingdoms stand? As it is written, "And say, How long, O Lord?" (Habakkuk 1:2). Once God had revealed everything to His children, He became concealed from Jacob, and his heart was sealed, as it is written, "My heart was hot within me, while I was musing the fire burned" (Psalms 39:4). This can be compared to a king who made a trust for his faithful friend. He entrusted his treasures to him, and when he was about to die, he called his children and said to them, "Where are the treasures of the king?" The friend knew the answer, but when he saw the king's distress, he said, "Honor the king as you have honored me." Likewise, Jacob sought to show his children what was to come, and immediately the Holy One, blessed be He, appeared to him. He had nothing to say but "Fear the Lord, and hearken unto Israel your father" (Genesis 49:2), and so it is said, "You have held my eyelids open;" (Psalms 77:5).

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bereshit Rabbah 98:3

“Assemble and hear, sons of Jacob” (Genesis 49:2) – Rabbi Berekhya, sometimes he said it in the name of Rabbi Ḥiyya and sometimes he said it in the name of the Rabbis from there: (From Babylon (Rashash; cf. Matnot Kehuna). ) From here [it may be derived] that they were scattered and an angel came and assembled them. (This is derived from the fact that after Jacob said “gather” (49:1), the next verse is framed entirely in the third person: “Assemble and hear, sons of Jacob, and listen to Israel your father” (49:2). This is because it was stated by an angel.) Rabbi Tanḥuma said: From here, that they were scattered and he assembled them with the Divine Spirit. “And listen to [el] Israel your father” (Genesis 49:2) – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Listen to the God [El] of Israel your father. Rabbi Pinḥas said: Your father Israel is like a god [el]. Just as the Holy One blessed be He creates worlds, so, your father creates worlds. (The world was created due to the merit of Jacob (Vayikra Rabba 36:4). ) Just as the Holy One blessed be He distributes worlds, so, your father distributes worlds. (Jacob’s blessings to his sons influenced the portions they would receive in the Land of Israel, or the spiritual blessings they would receive (see Maharzu; Etz Yosef). ) Elazar ben Aḥui said: From here Israel merited the recitation of Shema. When Jacob our patriarch was passing from the world, he called his twelve sons. He said to them: ‘Listen to the God [El] of Israel your father who is in Heaven. Do you, perhaps, have in your heart dissension over the Holy One blessed be He?’ (Do you have any doubts about God? ) They said: ‘“Hear, Israel” (Deuteronomy 6:4) our father, just as you do not have in your heart dissension over the Holy One blessed be He, so, there is no dissension in our heart. Rather, “the Lord is our God, the Lord is one” (Deuteronomy 6:4).’ He too expressed with his lips and said: ‘Blessed be the name of His glorious kingdom for ever and ever.’ Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel: That is why Israel recites early in the morning and late in the evening each day: Hear Israel, our patriarch, from the Cave of Makhpela: The same matter that you commanded us, we still practice it: “The Lord is our God, the Lord is one.”

Devarim Rabbah 2:35

Another matter: “Hear, Israel” (Deuteronomy 6:4) – from when did Israel merit to recite Shema? It was from the time when Jacob was about to die. He summoned all the tribes (Jacob’s sons, the progenitors of the tribes. ) and said to them: ‘Will you perhaps prostrate yourselves to another god after I pass from the world?’ From where is this derived? For so it is written: “Assemble and hear, sons of Jacob [and heed Israel your father]” (Genesis 49:2). What is “and heed Israel [el Yisrael] your father”? He said to them: ‘The God of Israel [El Yisrael] is your Father.’ They said to him: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4), and he said in a whisper: ‘Blessed be the name of His glorious kingdom for ever and ever.’ Rabbi Levi said: What does Israel say now? ‘Hear, our father Israel; the same matter that you commanded us, we continue to observe: “The Lord is our God, the Lord is one.”’

Midrash Tanchuma, Vayechi 8:8

Why did he say to them Gather yourselves together, assemble yourselves (Gen. 49:1–2)? He did so to let them realize that they would be exiled twice. After he had designated the elders among them, he began to rebuke them, saying: Reuben, thou art my firstborn (Gen. 49:3). From that very moment Israel merited reciting the Shema. Why? When Jacob was about to depart from this world, he reflected upon it and said: “My grandfather Abraham begot Isaac and Ishmael, and my father, Isaac, begot me and Esau; perhaps there is a blemish in my family.” When they heard this, they proclaimed in unison: Hear, O Israel, the Lord our God, the Lord is one (Deut. 6:4). Hence it is written: Hearken to Israel, thy father (Gen. 49:2).

Musar

Maintaining innocence would have resulted in semen being seen as holy seed, leading to copulation being a public act of mitzvah without shame. Jacob's purity in only producing holy seed is highlighted by his bed being pure, allowing him to transfer the birthright from Reuben to Joseph. Joseph's purity in resisting temptation mirrors his father's, emphasizing the importance of righteousness as the foundation of the world. The emanation of the covenant, reflecting Jacob's attribute, is a continuation of the forces activated in the highest regions.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 19

If man and his wife had been able to maintain their state of innocence, the drop of semen from which a fetus develops would not be called a טפה סרוחה, an evil smelling drop. Instead, it would be called זרע קודש, holy seed. The subject of copulation and sex would not then be a subject surrounded by shame and embarrassment. It would be an act of מצוה performance no different from that of putting on phylacteries, and would be performed publicly without shame or embarrassment. An act which is not inspired, at least partially, by the evil urge is not something associated with shame or embarrassment. Now that Adam and Eve had sinned, the act became associated with shame. Jacob, who is described as the "beauty," i.e. the spiritual level of an Adam before sin, began to repair the damage caused through Adam's sin. This is the significance of the oft repeated slogan that "his bed was pure." It means that Jacob only sprouted זרע קודש, "holy seed." Jacob never experienced impurity through the emission of semen for any purpose other than procreation. He was able to say of Reuben his first born, who was conceived when Jacob was at least 84 years old, ראובן בכורי אתה כחי וראשית אוני, "Reuben you are my firstborn, my strength and the first of my vigor" (Genesis 49, 2). Jacob's principal firstborn was Joseph, however, since when he cohabited with Leah, he was under the impression that it was Rachel, the wife he worked for for seven years. This is the reason he could deprive Reuben of his rights as a firstborn and transfer that birthright to Joseph. As a result, it was no more than fair that Joseph's children would receive a double share in the land of Israel, that Menasseh and Ephraim were each considered a tribe. The spiritual identity of Jacob and Joseph is even more evident when we consider Joseph's experience with the wife of Potiphar. Joseph maintained the purity displayed by his father in all matters sexual when he resisted the seduction of Mrs. Potiphar. [He cited as the only reason that it would be a sin against G–d and against her husband. Ed.] It is a well known fact that the צדיק, the righteous individual, is the foundation, יסוד of the world. The emanation ברית העליון, is the source of the תפארת, the covenant emanating in the "highest" regions, a term familiar to students of the Kabbalah. It is a direct continuation of the forces activated in the emanation, תפארת, the emanation which mirrors the attribute of Jacob.

Quoting Commentary

Rabbeinu Bahya explains that the declaration of G'd's Uniqueness in the Ten Commandments serves to counter heretics who believe in multiple authorities, with the phrase "Shema Yisrael" emphasizing loyalty to G'd. This declaration was adopted by the Jewish people as a daily affirmation of faith, stemming from Jacob's confrontation with his sons about their loyalty to G'd. The importance of reaffirming faith is likened to a parable of a king giving pearls to his betrothed wife.

Rabbeinu Bahya, Devarim 6:4:5

A Midrashic approach: The reason that the verse שמע ישראל is written here after the Ten Commandments is to teach the people that when G’d used the attribute אנכי when introducing Himself at the beginning of the Ten Commandments, He referred to this אחדות of His, His uniqueness. Rabbi Nathan used the Ten Commandments (the text) to counter the claim of the heretics who believe that there are two separate and independent domains of authority in the universe. When the Lord stood at Mount Sinai and began the decalogue with the words “I am the Lord your G’d who has taken you out of Egypt,” this was equivalent to a challenge. Who dared oppose G’d at that time? Seeing that this verse שמע ישראל introduces our declaration of G’d’s Uniqueness, Moses saw fit to commence numerous verses in the Book of Deuteronomy with the words שמע ישראל. Some samples of such verses are found in Deut. 9,1; 20,3; 27,9. There are many others. We read in the Midrash (Devarim Rabbah Lieberman edition page 66) that the words שמע ישראל recall the time when Yaakov was worried that may be one of his sons was not whole-hearted in his loyalty to Hashem and he called in his sons and confronted them on the issue by saying ושמעו אל ישראל אביכם, (Genesis 49,2). What he meant was: “listen to the One whom your father Israel serves, i.e. to G’d.” Upon hearing this, the sons replied in unison שמע ישראל ה’ אלו-הינו ה’ אחד. Ever since the Jewish people have adopted the declaration made by the 12 sons of Yaakov as one of abiding faith in G’d also their own declaration of faith, pronounced every day. The formula has been amended to read: “שמע ישראל אשר במערת המכפלה ה’ אלו-הינו ה’ אחד “hear O Israel who is buried in the cave of Machpelah the Lord our G’d, the Lord is One.” (Compare Devarim Rabbah Lieberman edition page 67). Our sages also commented in Devarim Rabbah (Lieberman edition page 77) that when the people had stood at Mount Sinai they had vowed נעשה ונשמע, “we will do and we will listen.” Once they had made the golden calf Moses said to them that seeing they had already reneged on the first half of their undertaking they should at least honor the second part, i.e. the נשמע, by reaffirming their faith in the one and only G’d by saying the שמע ישראל on a daily basis. This matter can best be illustrated by a parable. A king betrothed a wife by giving her two 2 pearls. When she lost one he said to her: “safeguard the remaining one.” Thus far Midrash Rabbah.

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Vayehi; On Not Predicting the Future 3

Gather around so I can tell you what will happen to you in days to come. Assemble and listen, sons of Jacob; listen to your father Israel. (Gen. 49:1–2)

Targum

In Genesis 49:2, both Onkelos and Targum Jonathan emphasize the importance of the sons of Yaakov listening to their father Yisrael and receiving instruction from him.

Onkelos Genesis 49:2

Come together and listen, sons of Yaakov; listen to [accept chastisement from] Yisrael, your father.

Targum Jonathan on Genesis 49:2

Gather yourselves together and hear, ye sons of Jakob, and receive instruction from Israel your father.

רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃ 3 J Reuben, you are my first-born, My might and first fruit of my vigor, Exceeding in rank And exceeding in honor.
Chasidut emphasizes Moshe Rabeynu's healing of Reuven's blessing, highlighting the power of charity, repentance, and prayer to bring strength and renewal. Commentary from Ramban, Ibn Ezra, Rashbam, Kli Yakar, Sforno, Radak, Or HaChaim, and others explores Reuben's loss of privileges due to character flaws and actions. Midrash discusses Jacob's rebuke of Reuben and his lost birthright, while Musar delves into Jacob's purity and spiritual identity. Quoting Commentary from various sources elaborates on interpretations of biblical texts, emphasizing the importance of following commandments and spiritual concepts. Talmudic discussions question Jacob's purity, while Tanakh and Targum mention blessings and the transfer of privileges from Reuben to others.

Chasidut

Moshe Rabeynu healed the blessing withheld from Reuven by Yaakov, granting him vivacity, joy, and dignity. The aspect of charity is a precept of the Lord, radiating the light of the En Sof and manifesting in the future with great strength. The power of repentance and prayer brings about an uplifting and abundant strength. The purpose of creation is for the Divine light to shine forth in the lowest world, renewing light and goodness with exceeding strength. The first words and thoughts of a person in the morning influence all subsequent actions and prayers.

Ba'al Shem Tov, Noach 31:1

Be very careful what you say [in the morning, before praying]. Our Sages were strict even regarding permissible words, such as greeting someone before prayer, (Berachos 14a.) because this can also cause a blemish. It is known that the world was created with thought, speech and action. The first level is thought. Speech is an offshoot of thought, and action an offshoot of speech. When a person rises each morning, he is also a new creation, as the verse says: “They are new every morning” (Lamentations 3:23). If his first words are mundane (and all the more so, if they are forbidden (Such as profanity, gossip or slander.) ), everything he says later will be influenced by them, even his prayers and Torah studies. Because just as speech follows from thought, so the second word follows from the first. This is similar to the teaching of the Zohar (Zohar 3:83a.) and the Arizal on the obligation of siblings to honor the firstborn. (The Arizal writes that just as children are obligated to respect their parents, so must they respect their firstborn sibling. For the firstborn represents the initial creative act of the parents, from which all subsequent births draw their vitality. Thus, Jacob said about Reuben: “Reuben, you are my firstborn, my might and the beginning of my strength…” (Genesis 49:3).) The firstborn takes the main portion, whereas all other siblings are like offshoots from him. In our case too, one must be very careful to sanctify and purify his first words and thoughts, and attach them to holiness, so that all subsequent words should follow them. Then, when he starts to pray, amidst the joy of having fulfilled the mitzvah of sanctifying his speech and thoughts, his words will surely be answered. Kesser Shem Tov, 20b

Likutei Moharan 27:6:7

But Yaakov, who safeguarded his brit —as (Genesis 49:3), “the first of my manhood”—merited a voice. This is as in (ibid. 27:22), “The voice is the voice of Yaakov.”

Likutei Moharan 60:8:2

This is likewise the aspect of “Open your mouth for the mute,” which in turn brings about the aspect of unbinding the mouth of the barren. These words, which had been repressed inside them for so long because they were deaf and mute, now emerge, and they do so with great strength, in the aspect of “Strong warriors, O’Sei (makers of) His word” (Psalms 103:20). And this strength reaches the reproductive organs, the aspect of “my strength and the first fruit of my vigor” (Genesis 49:3). That is, the generation’s God-trusting people, who are the aspect of the reproductive organs, receive this strength, in the aspect of “But they who put their hope in God will renew their strength” (Isaiah 40:31). This is why the kidneys are called “trusters,” since the kidneys are reproductive organs.

Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 12

“Reuven shall live and not die; and let his men be numbered.” (Devarim, 33:6) With this blessing Moshe Rabeynu healed the blessing that Yaakov had withheld from him before his death. Corresponding to what Yaakov said (Bereshit, 49:3), “the excellency [or ‘excess’] of strength,” meaning that he had taken the tekufut (unbridled strength) and simcha (joy) of the heart away from him, Moshe Rabeynu blessed him by saying, “Reuven shall live,” meaning that he should have vivacity, joy, and tekifut in his heart. Corresponding to “the excellency [or ‘excess’] of dignity,” Moshe blessed him by saying, “let his men be numbered.” This is because increase comes from exaltation, for if there was no exaltation of one over another, and each one were similar to his fellow in his understanding, there would be no possibility of increase for they would be equal. Thus it says (Sanhedrin, 89a), “no two prophets prophesize in the same way.” Yet since one’s life is not the same as another’s life, from this power, we find states of increase. Therefore one is exalted over another, and therefore he blessed him by saying, “let his men be numbered,” which teaches of a healing for what Yaakov said, “the excellency [or ‘excess’] of dignity.”

Tanya, Part I; Likkutei Amarim 15:10

This is because in those days it was customary to review each lesson one hundred times, as, indeed, illustrated in the Gemara, ibid., by the example taken from the market, where donkey drivers used to hire themselves out at a rate of ten parasangs ( Persian miles.) for a zuz, but for eleven parasangs charged two zuzim, because that exceeded their customary practice. For the same reason, the 101st revision, which is beyond the normal practice to which the student had been accustomed since childhood, is considered equivalent to all the previous one hundred times put together, and even surpassing them in endurance and effort, hence entitling him to be called “one who serves G–d.” For in order to change his habitual nature, he must arouse the love of G–d by means of meditation in his mind on the greatness of G–d in order to gain mastery over the nature that is in the left part [of the heart], which is full of blood of the animal soul originating in the kelipah, from where his nature comes. This is a perfect service for a benoni.

Tanya, Part I; Likkutei Amarim 23:11

Moreover, their union is even of a higher and profounder order than the union of the Light of the En Sof, blessed is He, with the upper worlds, since the Supernal Will is actually manifest in the soul and its garments when they are engaged in the Torah, because it is identical with the Torah, while all the supernal worlds receive their vitality from the light and life that are derived from the Torah, which is His will and wisdom, blessed be He, as it is written, “You have made them all with wisdom.” ( Psalms 104:24.) Thus, His wisdom, i.e., the Torah, is above them all, and it is identical with His will, blessed be He, which is described as “encompassing” all worlds, i.e., that aspect which cannot clothe itself within the worlds, but animates and illuminates in a transcending and encompassing manner. ( Further discussion on the immanent and transcending aspects of the Divine emanation will be found in chs. 41, 46, 48, and 51.) Yet, it [this very light] does clothe itself in the human soul and its garments in a truly manifest form, when the person occupies himself with the words of the Torah, even though he does not perceive it… ( Cf. Megillah 3a.) [—this is what enables him to endure it, because he does not perceive it; it is otherwise, however, in the case of the upper spheres ( …where there is no such obscurity as in the physical world.) ].

Tanya, Part I; Likkutei Amarim 31:17

The quality of this repentance will be stronger and more intense, from the depth of the heart, and likewise the joy of the soul will be with an added measure of light and joy, when he will reflect in his heart with knowledge and understanding to console himself from his distress and sorrow, saying, as above: “Truly and without a doubt…”—“but it was not I who created myself. Why, then, has G–d done such a thing, to cause a portion of His light, blessed be He, which fills and encompasses all worlds, and before Whom everything is of no account, to descend and to be clothed in a ‘serpent’s skin’ and in a fetid drop? It cannot be otherwise than that this descent is for the purpose of an ascent—to raise up to G–d the whole vital animal soul, which is of the kelipat nogah and all her ‘garments,’ namely her faculties of thought, speech, and action, through their being enclothed in the act, speech, and thought of the Torah.” [As for the meaning of this ascent—how this is the ultimate purpose of the creation of the world—it will be later explained at length.] ( Chs. 35, 36, 37.) “If this is so, there is one thing for me to do, and this will be my sole aim all the days of my earthly life, to fully occupy therein the life of my spirit and soul, as is written, ‘To You, L–rd, I lift my soul,’ ( Psalms 25:1.) that is to say, to bind my thought and speech with His thought and speech, blessed be He, which are the very laws which have been set before us, and likewise my action—in the performance of the commandments.”

Tanya, Part I; Likkutei Amarim 36:5

Clearly, the purpose of the hishtalshelut of the worlds and their descent, degree by degree, is not for the sake of the higher worlds, because for them this is a descent from the light of His Countenance, blessed be He. But the ultimate purpose [of creation] is this lowest world, for such was His will, blessed be He, that He shall have satisfaction when the sitra achara is subdued and the darkness is turned to light, so that the Divine light of the En Sof, blessed is He, shall shine forth in the place of the darkness and sitra achara throughout this world, all the more strongly and intensely, with the excellence of light emerging from darkness, than its effulgence in the higher worlds, where it shines through “garments” and in concealment of the Countenance, which screen and conceal the light of the En Sof, blessed is He, in order that they should not dissolve out of existence.

Tanya, Part I; Likkutei Amarim 39:10

The world of Atzilut, however, is beyond the intelligence, comprehension, and understanding of a created intellect, because the chochmah, binah, and daat of the En Sof, blessed is He, are united with it therein in perfect unity, a profound and wonderful unity which infinitely excels, in degree and form, that which is found in the world of Beriah, for in the latter they descended to give light by means of tzimtzum, so that created intellects should be able to receive from them chabad (chochmah, binah, daat), to know G–d and to understand and apprehend something of the light of the En Sof, blessed is He, to the extent possible for created intellects which are limited and finite, without their being dissolved in their existence and ceasing completely to exist as created beings, only to revert to their source and root, namely, G–dliness itself.

Tanya, Part I; Likkutei Amarim 53:1

At the time the First Temple stood, in which the Ark and Tables [of the Decalogue] were housed in the Holy of Holies, the Shechinah, i.e., malchut d’Atzilut, that is, the aspect of the “revealed” light of the En Sof, blessed is He, dwelled there and was clothed in the Ten Commandments, far higher and stronger, and with a greater and mightier revelation, than its revelation in the shrines of the Holy of Holies above in the upper worlds. For the Ten Commandments are the all-embracing principles of the whole Torah, which comes from the chochmah ilaah (higher wisdom) ( Zohar II:85a; 121a.) that is far higher than the world of manifestation. In order to engrave them on material tablets of stone it (the Shechinah) did not descend degree by degree, parallel to the order of descent of the worlds down to this material world. For this material world functions through the garment of material nature, while the Tables [of the Decalogue] are “The work of G–d, and the writing is the writing of G–d,” ( Exodus 32:16.) beyond the nature of this material world which is derived from the effulgence of the Shechinah in the shrine of the Holy of Holies of Asiyah (“Action”), whence issues light and vitality to the world of Asiyah, in which this our world also is contained.

Tanya, Part III; Iggeret HaTeshuvah 6:4

In fact, their nurture is granted them with even greater emphasis and force, (A play on Genesis 49:3.) as explained in Zohar, Pekudei. Every benevolence and vitality granted mortal man while he commits evil in the eyes of G–d, in deed or speech, or by musing on sin…all issues to him from the chambers of the sitra achara described there in the Zohar.

Tanya, Part IV; Iggeret HaKodesh 10:8

However, this (The limited amount for charity.) applies only to one who observes the Torah and does not stray from it right or left, even as much as a hair’s breadth. But he who has strayed from the path, Heaven forfend, whereas he has perverted his way [thus causing deficiencies in the kodesh ha’elyon, (Cf. Zohar III:66a; also, II:85b, 155b, 162b, and III:16b; et passim.—קדש העליון (Supreme Holiness) refers to the Supreme chochmah; see Zohar II:121a; Likkutei Amarim, Part I, ch. 19. See also below, Epistle 17, note 34.) that is, he has diminished his value as regards the efflux he could have elicited from the aspect of His Divinity and the radiation from the light of the En Sof, blessed is He, by observing the Torah and fulfilling her as behooves (Cf. Iggeret Hateshuvah, ch. 1.) ]—such perversion cannot be rectified save by an efflux of the Supreme light which transcends the worlds and does not vest itself in them. This is what is called chesed ilaah, and rav chesed, because it radiates and extends in a state of infinitude without limit and measure [whereas it is not contracted within the worlds but is in a state of encompassing over them, from aloft, from the peak of all rungs to the end…]. Now, when man draws it downward through his deeds and the arousal from below, this Supreme light will then radiate and expand within the worlds and rectify all perversions and deficiencies caused in the kodesh ha’eylon, renewing their light and goodness with exceeding uplifting and strength on the level of a truly new light. That is why they said that “In the place where penitents stand….” (In the place where penitents stand, not even the perfectly righteous can stand (Berachot 34b) because the penitents elicit the supreme light in greater strength and measure than the righteous. See Zohar I:39a and III:16b. Cf. also above, Epistle 8, note 23.)

Tanya, Part IV; Iggeret HaKodesh 17:4

However, the express form of mitzvatecha refers to the precept of charity, which is truly the mitzvah of the L–rd, which the Holy One, blessed is He, Himself, in all His majesty, performs at all times by animating the worlds, and will do so in the future with exceeding uplifting and force. (Par. Genesis 49:3.) And thus it is written: (Genesis 18:19.) “And they shall observe the way of the L–rd, to do tzedakah….” (See Zohar III:113b.) Metaphorically speaking, like a road on which one goes from one city to another, (Tzedakah is called the “way of the L–rd” because it is like a roadway that enables man to travel from one place to another.) so, too, charity is a capacity for a manifestation and radiation of the light of the En Sof, blessed is He, which encompasses all worlds, (The or sovev, or or makif; see above, Epistle 3, note 12.) so that in the future, at the Resurrection of the Dead, it will radiate, and become manifest, even to this world, through the arousal from below as an expression of charity and gratuitous kindness, [with an uplifting and force infinitely exceeding the state of manifestation of the radiation in the upper and lower Gardens of Eden]. For in the future all the souls of the tzaddikim, and of the Tannaim and the prophets that are now in the Higher Garden of Eden, at the peak of levels, will become vested in their bodies, and they will arise at the time of the resurrection to derive pleasure from the splendor of the Shechinah.

Tanya, Part IV; Iggeret HaKodesh 1:11

On Shabbat and the Festivals, however, all the businessmen, too, have the time and opportunity to prolong their prayers with the devotion of their heart and soul to the L–rd. Moreover, theirs is the duty to do so with exceeding uplifting and abundant strength, as stated in Shulchan Aruch, Orach Chaim, (Section 290:2 (glosses of R. Moses Isserles).) and as it is written in the Torah of Moses: (Exodus 20:9, 10.) “Six days you shall work…and the seventh day is a Shabbat to the L–rd your G–d,” stating expressly that (Shabbat) is wholly to the L–rd. (See Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 290:5.) On a Shabbat or Festival, therefore, they too can descend before the Ark, according to lot or by assent of the majority, as I wrote last year.

Tanya, Part IV; Iggeret HaKodesh 7:11

Now, this manifestation in their mind and heart with an exceeding uplifting and abundant strength (Par. Genesis 49:3.) occurs at the time of prayer, as explained elsewhere.

Tanya, Part IV; Iggeret HaKodesh 7:14

And though every soul of Israel needs to be reincarnated in order to fulfill all the 613 commandments, (Tikkunei Zohar 70 (132a) (in the light of ibid., p. 131), and R. Chaim Vital, Shaar Hamitzvot, Foreword; see also Shaar Hagilgulim 11; et passim.—See further on this subject: Sefer Habahir 38 (193); Zohar II:100a ff; Zohar Chadash 59a. Cf. also R. Menasseh ben Israel, Nishmat Chaim 4:6 ff.) even so, this special care with a particular mitzvah is necessary only for the sake of an increase, and prudence, and additional zeal—with exceeding uplifting and strength, doubly and manifold, surpassing the zeal for the other commandments. And that is what he meant when he said “With what was he more careful?” (The following interpretation of this Talmudic passage by the author (which he received from his master, R. Dov Ber, the Maggid of Mezeritch, who in turn heard it from the Baal Shem Tov) will clarify this passage: “Every soul has a particular precept and a particular attribute which it needs to perform and develop. That is the meaning of what R. Yosef asked R. Yosef the son of Rabbah: ‘With what was your father more heedful (zahir)?’ After all, one is not to sit and evaluate the commandments of the Torah! But R. Yosef asked ‘in what was your father more zahir: in what precept did he have an illumination’ (taking zahir as an idiom of zohar—to shine; to brighten); not that he observed this precept only, but that the fulfillment of the precept of Tzitzit—with great care—gave him power and vitality in the observance of the other precepts.” See Sefer Hasichot—5700, p. 22; Sefer Hamaamarim 5708, p. 240, and the marginal notes by the Lubavitcher Rebbe, R. Menachem M. Schneerson, ad loc. Cf. Maimonides, Commentary on the Mishnah, Makkot 3:16. Etz Chaim 49:5.)

Commentary

Ramban explains that Jacob's blessing to Reuben in Genesis 49:3:1 is a transposition of words to emphasize Reuben's status as the firstborn of Jacob's might, strength, and power. Ibn Ezra elaborates on Reuben's entitlement to the birthright, priesthood, and kingship as the firstborn and how he lost these privileges due to his conduct. Rashbam discusses Reuben's forfeiture of the birthright and leadership due to his instability and dishonorable actions. Kli Yakar points out that Reuben lost the kingship and priesthood due to his actions against Jacob's bed, symbolizing the Divine Presence. Sforno and Radak also discuss Reuben's loss of privileges due to his character flaws and actions. Or HaChaim delves into the spiritual implications of Jacob's words to Reuben, emphasizing the importance of purity and how Reuben's actions led to his loss of privileges. Steinsaltz and Tze'enah Ure'enah provide insights into the significance of being the firstborn in terms of inheritance, priesthood, and kingship. Da'at Zekenim and Chizkuni also elaborate on Reuben's loss of privileges and the reasons behind it, focusing on his character flaws and actions.

Chizkuni, Genesis 49:3:1

וראשית אוני, “and the first product of my virility.” Even though we have a tradition that a woman never conceives as a result of the first time she has engaged in sexual intercourse, it is possible to achieve such conception by means of what is called: מעיכה, “squeezing,” in the Talmud tractate Yevamot, folio 34.[It is quite difficult to accept this interpretation as the Torah makes plain that Leah did not get pregnant from the first time she slept with Yaakov, seeing that in Genesis 29,31 it states clearly that G-d helped her get pregnant when He observed that Yaakov “hated” her. Clearly this was not before the first night. Ed.]

Chizkuni, Genesis 49:3:2

כחי וראשית אוני יתר שאת, “my might and first fruit of my virility, exceeding in rank;” Yaakov refers to what Reuven would have been entitled to, i.e. an extra share in the inheritance as a result of being the first born. ...

Chizkuni, Genesis 49:3:3

The word אוני refers to financial strength. As in Hoseah 12,9: מצאתי און לי, “I have become rich!”

Chizkuni, Genesis 49:3:4

The meaning of the word שאת is as in לשאת, “bearing,” self assured posture.

Da'at Zekenim on Genesis 49:3:1

ראובן בכורי אתה, Reuven you, who are my firstborn,” and who should have received a double share of my inheritance; and you who should also have shouldered the yoke of being the priest among your siblings, and from whom eventually the first King of the Israelites should have been crowned, (in accordance with Chronicles II 21,3) “and the title of Royalty he gave to Yehoram for he was the firstborn,” you will not enjoy all this as it has been transferred to Joseph, and the priesthood to Levi, and the Royalty to Yehudah, all because you have been as unstable as water, as a kettle that boils over and spills its contents.” (Compare Chronicles I 5,1) As a result, the only privilege a firstborn enjoys that you still possess is the hollow title of having been the firstborn of my sons. In this respect you are comparable to water, the first physical element in the universe. You are the original, (oldest) of the people that make up the Israelite nation, the 12 tribes.” Water is insubstantial; it cannot be poured out completely, as opposed to something dry which can be emptied without the loss of any part of it. In the Talmud, tractate Shabbat folio 55, where the meaning of the word פחז in our verse is discussed by different scholars, [there is a lengthy debate about what constituted the sin of a number of illustrious people such as Reuven, the sons of High Priest Eli, Solomon, Yoash, Pinchos, David, King Yoshia, and others Ed.] each offering a different opinion; the conclusion arrived at is that the scholars of the Mishnah agreed to disagree. The common denominator of their discussion is that the text describing their respective sins cannot be understood at its face value but is a metaphor describing a character weakness on the occasion. (B’reshit Rabbah 99,6)

Ibn Ezra on Genesis 49:3:1

REUBEN, THOU ART MY FIRST-BORN, MY MIGHT, AND THE FIRST-FRUITS OF MY STRENGTH. My might was first seen in thee. The first-born is called the first of one’s strength. We find an identical expression in And smote all the first-born in Egypt, The first-fruits of their strength in the tents of Ham (Ps. 78:51).

Ibn Ezra on Genesis 49:3:2

THE EXCELLENCY OF DIGNITY. You were suited by virtue of being first-born for the advantage of being exalted above all your brothers. (I.E. translates yeter se’et (the excellency of dignity) as the advantage (yeter) of rank (se’et) and interprets accordingly. It should be noted that se’et comes from the root nun, sin, alef, meaning raised up or exalted.)

Ibn Ezra on Genesis 49:3:3

AND THE EXCELLENCY OF POWER. This means the same as The excellency of dignity. It is prophetic style to repeat the same idea in different words. (I.E. translates our line: The advantage of rank / the advantage of power. The first in rank has dominion over those below him, hence power is parallel to rank and the advantage of power means the same as the advantage of rank. Modem scholars refer to this as synonymous parallelism. The latter is a feature of Biblical poetry.) The meaning of oz is power.

Kli Yakar on Genesis 49:3:1

Unstable as water. You lost the kingship because a ruler must be levelheaded. You have gone up your father’s bed. You lost the priesthood because you caused the Divine Presence to depart from your father’s bed and the Holy Temple is the “bed” of our heavenly Father. You profaned. You wished to prevent me from fathering more children so that your inheritance would not be reduced; therefore you have forfeited the extra portion of the firstborn.

Or HaChaim on Genesis 49:3:1

ראובן בכרי אתה, "Reuben, you are my firstborn, etc.," What news did Jacob convey to us with this statement? What did Jacob mean when he described Reuben as "my strength and the first of my vigor?" Although Bereshit Rabbah 98,4 mentions that Jacob meant to say that whereas he had not emitted a drop of semen until he married at 84 years of age, Reuben had not been able to contain himself, we still need to know why Jacob mentioned this at this time. Furthermore, why did he appear to repeat himself by describing Reuben as 1) "my strength," and 2) "the first of my vigor?" Another difficulty in this verse is the expression יתר שאת ויתר עז. Whereas the Midrash we have just referred to understands the word שאת as a reference to the Priesthood whereas the word עז is a reference to Royalty, we need to know why Jacob did not mention that as a firstborn Reuben was entitled to two portions in the inheritance seeing that he did dwell on details of the birthright. Onkelos does refer to this by saying that Jacob meant that Reuben should have been entitled to three shares of the inheritance. Another enigmatic statement in this verse (4) is the expression פחז כמים אל־תותר, "unstable as water, you have lost your advantage;" Rashi comments that Reuben lost his advantage as a firstborn because of his instability, the instability being that he defiled Jacob's bed in the incident with Bilhah (35,22). This still does not tell us why Jacob could not have merely said אל תותר, without describing Reuben as פחז כמים. After all, Reuben's instability was only an additional way of describing his sin. All we needed to know to justify that Reuben was deprived of his privileges as the firstborn was the fact that he had committed a sin against his father. Why did Jacob phrase Reuben's sin in the plural, i.e. "your father's beds?" Why did Jacob create the impression that Reuben had committed two wrongs when he said: אז חללת, "at that time you defiled," as if Reuben had also defiled his bed at a different time? It gives the impression that the defilement Jacob speaks about did not occur at the time Reuben mounted his father's bed. If that is so we are entitled to know what precisely Jacob is talking about. On the other hand, if mounting his father's bed was defiling it he should have said so in unmistakable terms.

Or HaChaim on Genesis 49:3:10

There are people who display a strong tendency towards evil, a tendency which intensifies as they grow up, whereas others can control their evil urges with ease and are able to repent and find their way back to innocence with relative ease. Such tendencies are the result of the composition of their respective life-force at the time of conception. The holy thoughts and aspirations of the parents at the time of marital intercourse determine to a large degree the natural tendencies which we will observe in their offspring. If a parent concentrated on physical gratification at the time he engaged in procreation, he cannot be surprised if he transmitted tendencies of the desire to fulfil himself sexually to his offspring. If at the time the father indulged in marital relations with his wife he fantasized about some other woman's body, he cannot be surprised if his offspring develops adulterous or promiscuous tendencies. [This concept is not dissimilar to present-day theories about the genetic material injected into the sperm determining the quality of the body. In this case we speak about "moral" genetical material. Ed.] We have an interesting story about this in the Eyn Yaakov on Berachot 10. King Chiskiyah had failed to marry having seen with his mental eye that his offspring would not be worthy. He fell sick, and Isaiah told him to make his last will and testament as he was going to die. When he challenged the prophet why death at such an early age had been decreed upon him the prophet accused him of failing to fulfil the first commandment of the Torah, to procreate. He did not accept Chiskiyah's reason for not marrying and told him that the worthiness of his children was G'd's concern, whereas his only concern should have been to keep G'd's commandment. In the course of the conversation Chiskiyah suggested to Isaiah that he should give him his daughter in marriage and that perhaps their combined merits would suffice to produce worthy children. After refusing initially, Isaiah agreed in the end. The result was that Chiskiyah produced two idol-worshipping sons Menashe and Ravshakeh. Menashe and Ravshakeh may have been born with idolatrous tendencies due to thoughts which their father had entertained at the time he begat them. If one observes a person who has always conducted himself in the most pious manner commit an obvious sin, one must assume that he was not aware that he committed such a sin. Our argument that the various manifestations of spirituality we encounter contain both positive and negative elements is best proven by the tree of knowledge. The fact that G'd planted that tree within גן עדן is proof that it contained positive elements. G'd's garden is certainly not a place in which He had planted evil incarnate. Bereshit Rabbah 21, claims that if only Adam had waited till nightfall before eating the fruit of the tree of knowledge he could have used the juice to proclaim the sanctification of the Sabbath with it. [I have not found this in the section of the Midrash quoted. I presume this is based on the prohibition applying only "on the day you eat from it," as opposed to "the night you eat from it," etc. Ed.] This is in accordance with the view expressed in Sanhedrin 70 that the tree of knowledge was the grapevine.

Or HaChaim on Genesis 49:3:11

In view of all the above you are bound to ask how it was possible that sainted patriarchs such as Abraham and Isaac could have fathered such sons as Ishmael and Esau respectively? The answer is that they carried within themselves residual evil bequeathed to them by their forefather Terach who was an idol worshiper. When Abraham was born he contained elements of such tendencies. Abraham was able to suppress and isolate such tendencies by dint of his character; the residue of such suppressed tendencies resurfaced in Ishmael, however. Nonetheless Abraham was not yet totally free from the residual evil tendencies bequeathed to him by his father so that even Isaac was born with them. Isaac, in turn, suppressed them and isolated them by means of his enthusiastic pursuit of holiness. He was so successful in this regard that our sages in Bereshit Rabbah 63,8 state that Esau had to be born first so that by absorbing the residue of negative spiritual input remaining from earlier ancestors, Jacob could emerge free from such taint.

Or HaChaim on Genesis 49:3:12

Let us now examine what happened when Jacob married. Since he was born without negative spiritual residue, why did he produce a Reuben who demonstrated some negative traits? This could only have been due to Jacob's thoughts at the time he conceived Reuben not having been perfect. Jacob's purity of thought and his deed were not perfectly matched at that moment. Our sages in Nedarim 20 list nine categories of children who are spiritually defective from the time of their conception; one of these categories is the child of a man who has two wives and who at the time of marital relations believed that he was in bed with his other wife. Although Jacob's situation was different in that he had every reason to believe that he was in bed with Rachel, the objective fact was that he did not have the correct thoughts at the time. This is proven by the fact that Reuben later became guilty of a misdemeanour involving his father's bed, something that not one of the other eleven sons of Jacob ever became guilty of. Even Joseph who was exposed to sexual harassment of a very intense nature did not succumb. While it is true that the Talmud in Shabbat 55 states that if someone accuses Reuben of having committed a transgression such a person is in error, this referred merely to the legal aspect of the matter, not to its moral implications.

Or HaChaim on Genesis 49:3:13

As to Yehudah sleeping with Tamar- something which suggests something less than 100% chaste behaviour by a son of Jacob- there are two answers. 1) First of all, he had no idea that she was his daughter-in-law; 2) the fact that an angel arranged things in such a way that he was actually acting under some kind of duress as explained by our sages in Makkot 23 on Genesis 38,26. The word ממני in that verse is understood by our sages as referring to a heavenly voice which claimed that the whole incident had been engineered by heaven. Since we do not have an allusion to such heavenly intervention in the case of Reuben, we are entitled to blame him for his act.

Or HaChaim on Genesis 49:3:14

I have seen a comment by the outstanding scholar Rabbi Yehudah Rosenis in his volume Parshat D'rachim in which he comes to the defence of Reuben claiming that the status of Bilhah was that of a woman who had been seduced by his father Jacob, something he derives from her description as "his father's concubine." This means that Bilhah had never been betrothed to Jacob; l cannot agree with this. I am convinced that Jacob acquired Bilhah by betrothing her to him in the traditional manner as l have explained at the appropriate place (Genesis 30,3). As to the term "concubine" used by the Torah in 35,22, perhaps that was what Reuben thought. He was in error, however, and that may have accounted for his conduct. Alternatively, the Torah hinted at the reason that Reuben disturbed his father's bed. He argued that not only had Jacob down-graded his mother Leah during Rachel's lifetime, the fact that he slept primarily in Bilhah's tent now that Rachel was dead was an even greater insult to his mother. Her place had now been usurped by a mere concubine. The facts of the matter are that Bilhah had always been a proper wife of Jacob; this is why the Torah describes Reuben's action as equivalent to having slept with one of Jacob's wives.

Or HaChaim on Genesis 49:3:15

Having said all this we understand the words of the Zohar according to which the cause of the problem was that Jacob had thought of fathering his firstborn son Joseph at the time he was sleeping with Leah. This is precisely what Ezra had in mind when he described Reuben's losing his birthright in the Book of Chronicles I 5,1. Had Jacob been thinking of Leah at the time he slept with her, Reuben would never have been capable of the deed ascribed to him.

Or HaChaim on Genesis 49:3:16

We are now able to explain the various verses beautifully. When Jacob was about to deprive Reuben of his birthright he was poignantly aware that if one of his sons had displayed such a moral weakness he had to look for the source of that weakness in something he himself had been guilty of. The cause was, as we explained, that the father had bequeathed to his son some spiritual values be they positive or negative. Inasmuch as Reuben's sin consisted of a sexual aberration, Jacob was anxious to distance himself from the accusation that he was a contributory cause to Reuben's behaviour. He was afraid that in his heart Reuben would accuse his father of being the cause that he was capable of such a mistake. This is why he said first: "Reuben you are my firstborn." People who are guilty of adulterous behaviour fall into 3 categories. 1) They commit adultery and as a result father children who are morally inferior. 2) They commit adultery but do not cause their partner to become pregnant. Such intercourse can again be subdivided into several categories such as intercourse with a married woman which fortuitously does not result in that woman becoming pregnant. Alternatively, the adulterous male engages in intercourse with another male, or he ejaculates outside his female partner. Finally, he might commit the "act" only in an erotic dream at night, accidentally. 3) A person arouses himself by means of erotic thoughts. All of the afore-mentioned are degrees of actions which are abhorrent to G'd. Jacob referred to all three alternatives by saying to Reuben: "my firstborn," "my strength," "my vigor." When he said בכודי אתה, "you are my firstborn," he meant that he had not fathered any child prior to Reuben. Neither had he slept with a woman without benefit of betrothal and marriage certificate as this also would not have been appropriate. He then continued to say כחי, "my strength," meaning that he had not emitted sperm previous to that occasion. When he continued: ראשית אוני, "the first of my strength," he meant that he had never done anything that could be subsumed under any of the headings of adulterous behaviour we have listed.

Or HaChaim on Genesis 49:3:17

When Jacob said כחי וראשית אוני, he also hinted that Reuben was the result of the first drop of semen he had ever ejaculated. This is an indication that Jacob had not slept with a virgin, as a virgin could not have become pregnant from her first intercourse. Instead, Jacob had removed the hymen with his finger in order not to let a single drop of his semen go to waste deliberately. This was a further indication that his physical passion did not dominate him and that he did what he did as a sacred duty only. As a result, Reuben had absolutely no reason to blame Jacob's past conduct for any of his own shortcomings. Jacob told Reuben all this not in order to boast about his piety and self-control but in order to be sure that Reuben did not suspect him of being implicated in any way in his having defiled his father's bed.

Or HaChaim on Genesis 49:3:18

Jacob added the words יתר שאת ויתר עז as an allusion to the double portion of his father's inheritance that the firstborn is entitled to. Jacob had referred to this when he said: "you are my firstborn." On the other hand, there are other distinctions such as the priesthood and royalty which are not necessarily tied to being the firstborn. There are occasions when such honours are bestowed on people who are not firstborn. Reuben had also forfeited the chance to receive such honours.

Or HaChaim on Genesis 49:3:19

Jacob may also have been telling Reuben that the honours of priesthood and Royalty which he would have been entitled to more than any other firstborn and which far outweighed other hereditary advantages of the firstborn he had also forfeited by his behaviour.

Or HaChaim on Genesis 49:3:2

Before commencing to explain these verses we need to understand why Jacob did not honour the Torah's commandment of not showing preference (in terms of inheritance) to the firstborn son of the wife he loved when the true firstborn was the son of the wife he hated (Deut. 21,16)? Jacob treated Joseph the firstborn son of his beloved wife Rachel, as entitled to the privileges that are accorded to the son of the wife he hated when the latter had been born earlier. The question also arises whether the patriarchs were obligated to accept the norms of the Torah, seeing that the Torah did not become the law of Israel until the revelation at Mount Sinai. After all, we find that Jacob married two sisters while both were alive, something that contravenes Torah law. Abraham too did not perform circumcision on himself until he was advanced in years whereas Torah law stipulates circumcision on the eighth day or as soon as possible thereafter. We can find numerous other instances of the patriarchs not acting in accordance with Torah law. In view of the two examples we have quoted about the patriarchs not complying with what became Torah law thereafter, the whole question of why Jacob treated Joseph as his firstborn seems irrelevant. I have found that Nachmanides (Genesis 26,5) explains that the reason Jacob did marry two sisters while both were alive was that he was not in the Holy Land at the time. His words do not sound convincing. Who told Jacob that Torah legislation applied only within the boundaries of ארץ ישראל? The fact is that the commandments which the patriarchs did not observe apply equally in ארץ ישראל and outside it.

Or HaChaim on Genesis 49:3:20

Up until this point Jacob dealt with the fact that he himself had not been at fault in the matter. From this point on Jacob proceeds to list the reasons that Reuben forfeited the privileges which come with being a firstborn. He deals with the distinctions Reuben has forfeited as well as with the roots of the mistake he committed.

Or HaChaim on Genesis 49:3:3

I believe that the patriarchs received the Torah from Shem who in turn had received it from Noach; Noach had received it from Chanoch who had received it from Adam himself. Adam, of course, had received the Torah from G'd. This is based on Job 28,27: "Then He saw and told, etc.,…and He said to Adam." Zohar 1,199 attributes the revelation of Torah laws to Adam as the basis of G'd instructing him how to work and preserve the גן עדן. I have explained this in connection with Genesis 2,15. At that time Adam (and the patriarchs subsequently) were only commanded seven laws on pain of death. These laws are the ones commonly known as the Noachide laws, those applicable to mankind as a whole. All the other commandments which G'd revealed to Adam had only one purpose, namely to enable man to accumulate reward if he observed them. If he failed to observe those laws he was not liable to punishment. This situation continued until G'd revealed Himself to the Jewish people at Mount Sinai.

Or HaChaim on Genesis 49:3:4

The patriarchs made a point of observing all these commandments as an expression of their love for G'd. This is what G'd had told Isaac in Genesis 26,5. Yuma 28 states that Abraham not only observed all the commandments of the Torah but even such Rabbinic ordinances as Eyruv Tavshilim. No doubt Abraham instructed his children in these matters as he wanted them to qualify for the reward in store for those who observed all these commandments. Whenever the patriarchs observed that by not observing one of these commandments they would achieve something important immediately, they decided to opt for the immediate benefit. This is what happened when Jacob decided to marry Rachel in addition to Leah. He wanted to have children by Rachel, i.e. that at least some of the tribes should be her offspring. Jacob was especially entitled to do so since he was a prophet and acted in accordance with instructions received from G'd directly. We can understand this better when comparing what Maimonides wrote in chapter 9 of his Hilchot Yesodey Torah. He states that if a properly accredited prophet instructs the Jewish people to violate one of the Torah's commandments on a temporary basis, he is to be obeyed. Maimonides quotes the incident when Elijah rebuilt a private altar and sacrificed on it on Mount Carmel as a case in point. The same applied to Jacob's having married two sisters. According to Bereshit Rabbah 85,8, an angel exploited Yehudah's desire to have sexual intercourse by guiding him to Tamar, thereby ensuring that the kings who would come out of him had a matriarch who was both of suitable ancestry and of high moral calibre. At any rate, there are instances when it was obviously preferable not to apply the strictures that would become anchored in law at a later time in Jewish history.

Or HaChaim on Genesis 49:3:5

According to what we have said so far we must assume that the fact that Jacob used Reuben's misdeameanour to deprive him of the privileges which come with the birthright was quite legal, halachically speaking. Alternatively, Jacob had received instructions from G'd directly concerning this. We have all of this spelled out in Chronicles I 5,1 where the fact that Reuben was deprived of his birthright because he had mounted his father's bed is stated clearly, although it also states that though Ephrayim and Menashe became the new firstborns, they did not replace Reuben as the titular first-born.

Or HaChaim on Genesis 49:3:6

It is still not clear why the birthright was not given to Yehudah instead of to Joseph or any of the other older brothers. The Zohar on Vayishlach page 176 explains this. "At the time when Jacob slept with Leah (the first night of his marriage), he thought only about Rachel all the time since he was under the impression that he was sleeping with and impregnating Rachel. Restoring the birthright to Joseph was no more than an example of Jacob's original intention being fulfilled."

Or HaChaim on Genesis 49:3:7

Whereas this explained why Jacob gave the birthright to Joseph once he took it away from Reuben, why did the Torah have to mention that Reuben had defiled Jacob's bed? The birthright would have belonged to Joseph anyways. [I confess I have great difficulty with this Zohar because Leah was not impregnated on the first night of her marriage; when Reuben was conceived, eventually, Jacob was well aware that he was sleeping with Leah. If he had pined after Rachel knowing that he was sleeping with Leah this would have been most inappropriate. Ed.] In order to answer our problem we must remember that all the manifestations of spirituality in the world are divided into three categories. One category of spirituality is sacred, holy. A second category is secular; the third category of spirituality is evil. Each one of these categories produces "offsprings" corresponding to its nature. The category of holy spirituality produces offspring which is good, provides eternal bliss, and it strives for abstract intelligence, etc. The category of secular spirituality is characterised by its interest in the consumption of that which is aestethically pleasing, and that which provides enjoyment for the senses. The third category of spirituality is characterised by its interest in idolising every abomination. Its adherents commit every sin in the book. They steal, cheat, deceive, and consume mostly forbidden foods. They engage in illicit sex and indulge only in gratifying their lust, etc. These three categories between them comprise every human being, the good ones, the secular oriented ones, and the evil ones.

Or HaChaim on Genesis 49:3:8

Inasmuch as the Jewish people belong to the holy category of spirituality, G'd has commanded them not to taste i.e. absorb things which characterise evil, be it in the form of food or drink, speech or thought, or even perceptions that are of a visual, aural or of an olfactory nature. Prohibited foods (i.e. the sense of taste) comprise such things as eating living tissue, eating unclean animals, eating reptiles and insects or diseased animals, or even animals which died a natural death. Forbidden drink includes the consumption of wine designated for idolatrous purposes, wine made from grapes of vines which are less than four years old, etc. Forbidden speech includes lying, slander, coarse language, character assassination, etc. Forbidden thoughts include the study of idolatry with a view to practicing it, fantasies of an erotic nature, considering oneself superior to others, pride, etc. Forbidden use of one's vision include examining a woman's physical beauty, as elaborated on in the Zohar Kedoshim page 83. Forbidden sounds include listening to women sing, etc. Forbidden smells and fragrances include forbidden smells such as the incense offered in pagan rites. In all these matters there are secular as well as sacred elements. G'd decreed that it was mandatory to observe the sacred elements whereas it was permitted to take advantage of the secular elements. Whenever a person associates himself with one of either of these elements by making use of them, his soul forms some kind of attachment with the root underlying such element be it positive or negative.

Or HaChaim on Genesis 49:3:9

Seeing that this is so even a pure soul is subject to some degree of contamination when its owner gets involved in one of the secular elements. As a result, such a person (body as well as soul) will experience a process of afflictions either in this world or by the soul alone in the Hereafter to cleanse him of that contamination. This is the mystical dimension of the "laundry" mentioned in Shabbat 152 where the soiled souls are described as being handed over to the "washer" after death before they can take their seat at the king's table. During the period the "clothes" are being washed their owners are incarcerated. You should appreciate that once a forbidden category of spirituality has made contact with a person, that person's soul in turn develops a yearning for that particular category of the forbidden. The attraction between them is mutual. When a soul (personality) has become infected with the impurity represented by adultery, such a soul will begin to develop a yearning for this kind of impurity. The same holds true of all other categories of the forbidden. A person's desire to partake of evil increases in direct proportion to the quantity of evil he has absorbed and the frequency with which he has done so. On the other hand, a person's path to saintliness is similarly accelerated in proportion to the efforts he makes to distance himself from evil and to embrace only what is sacred and holy. The rule one must remember is that there is nothing in this world which does not contain elements of either negative or positive spirituality. Our only yardstick for knowing what contains negative spirituality is that which is forbidden by the Torah. In his volume Sefer Hayashar chapter 9, Rabbeynu Tam writes that when examining a number of personalities (נפש) as to their inherent tendencies, one will find that some people have absolutely no inclinations to commit adultery whereas others have. The difference is accounted for by the owners of these respective personalities having absorbed negative spirituality. Once a sufficient amount of such evil has been absorbed it is almost impossible for that personality to hate evil sufficiently for that hatred to be of assistance in combating evil tendencies. This is the mystical dimension of what we are taught in Sukkah 52 that man possesses a relatively small organ (male organ) whose demands grow in proportion to the freedom one grants it to satisfy its desire and which becomes progressively more satiated in proportion to the frequency with which it is denied its desire.

Rabbeinu Bahya, Bereshit 49:3:1

ראובן בכורי אתה, “Reuven you are my first-born.” As a first-born Reuven was entitled to three advantages over his younger brothers. He was entitled to all the privileges normally accruing to the first-born; he was entitled to be the family priest; and he was entitled to a position of authority including Royalty if and when his family would develop into a nation. He lost all three parts of what would have accrued to him by reason of his being the biological first-born due to his sin. He lost the ordinary privileges of being a first-born as Yaakov gave those privileges to Joseph. He lost the priesthood to Levi, and he lost his status as potential king of the Jewish people to Yehudah. This is the deeper meaning of Yaakov saying (verse 4) “water-like, impetuously-you cannot be foremost.” The expression פחז is used in that sense by our sages in Shabbat 88 where they quote a Gentile referring to the Israelites saying to G’d at Mount Sinai: “we shall do and we shall hear,“ ”you are still an impetuous nation referring with your mouth to matters your ears have not heard yet.” Yaakov referred to the priesthood when he said יתר שאת, “foremost in rank.” Yaakov referred to the eventual status of Royalty when he said יתר עז, “foremost in power.” The expression עז denoting such power is found in Samuel I 2,10 ויתן עז למלכו as well as in Psalms 99,4 ועז מלך משפט אהב, “Mighty king who loves justice.”

Radak on Genesis 49:3:1

ראובן בכורי אתה; Yaakov repeated this theme a second and a third time when he continued: כחי, וראשית אוני. The reason was that theoretically, Reuven was entitled to three advantages. 1) birthright; 2) priesthood, as every firstborn in each family was automatically what the כהן would be after the sin of the golden calf when that privilege was transferred to the tribe of Levite who had not participated in that sin. 3) the position of political head of the nation, known as מלכות in the language of our sages.

Radak on Genesis 49:3:2

יתר שאת, this expression encompasses both the birthright and the priesthood, both of which are primarily a description of an aristocratic social standing. ויתר עז, a reference to the political power, Royalty. Kings need to excel in this fortitude, toughness described by the word עוז. We find the expression used in that sense in Samuel I 2,10 ויתן עוז למלכו, “He will give power to His king.” Yaakov is reminding Reuven: “you would have enjoyed all these advantages over your brothers if you had not become guilty of a great sin.” This is why he continued with פחז כמים, you were precipitous as water in not restraining your biological urges which led you to mount the couch of your father. You did not stop to consider what a sin with far ranging effects you would make yourself guilty of by your lack of self control.

Radak on Genesis 49:3:3

אל תותר, you will no longer enjoy any advantage over your brothers.

Ramban on Genesis 49:3:1

REUBEN MY FIRSTBORN THOU ART. (This is the order of the Hebrew words: Reuven b’chori atah. Ramban will transpose the order of the words for the purpose of deriving the meaning of the verse.) The sequence of this verse is, “Reuben, thou art my firstborn, my might, and the first-fruits of my strength, the excellence of majesty, and the excellence of power,” and its purport is as follows: “You are the first-born of my might and the first-fruits of my strength when I was the excellence of majesty (se’eith) and position” — the expression being similar to that found in the verses: Shall not his excellency (‘se’eitho’) make you afraid? (Job 13:11.) When he raiseth himself up (‘mise’eitho’) the mighty are afraid, (Ibid., 41:17.) ‘mise’eitho’ meaning ascendancy and power — “and when I was at the height of strength (oz) for war” — the expression being similar to that found in the verses: And He will give strength (‘oz’) unto His king; (I Samuel 2:10.) And the strength (‘ve’izuz’) of battle. (Isaiah 42:25.)

Rashbam on Genesis 49:3:1

כחי וראשית אוני יתר שאת ויתר עז, although it sounds as if Yaakov is describing more than one facet of Reuven, it is a single statement incorporating what writers call “poetic license.” כחי, my power, my economic might; We find the word און as also referring to money, i.e. economic power in Hoseah,12,9 אך עשרתי, מצאתי און לי, ”I have become rich, I have gotten power.” Also in Job 20,10 the word און appears in the sense of economic power, וידיו תשבנה אונו, “his own hands must give back his wealth.”

Rashbam on Genesis 49:3:2

What Yaakov is referring to is that although Reuven as the first-born was entitled to a double portion of his father’s estate, his conduct resulted in his forfeiting this advantage and forfeiting his chance of being the leader among his brothers. פחז כמים, having been unstable like water, you will no longer enjoy your excellence, i.e. יתר שאת, neither the rights of the first-born nor the claim to be king over the tribes.

Rashi on Genesis 49:3:1

וראשית אוני THE BEGINNING OF MY VIGOR — That is the first drop [of semen], as he had not experienced a seminal emission from all of his days [until that time] (Genesis Rabbah 98:4).

Rashi on Genesis 49:3:2

אוני means MY VIGOR, as (Hosea 12:9) “I have gained me (און) strength”; (Isaiah 40:26) “by the greatness of His (אונים) might”; (Isaiah 5:29) “and to him that hath no (אונים) might Ho increaseth strength”.

Rashi on Genesis 49:3:3

יתר שאת SUPERIORITY IN DIGNITY — Since you were the first-born it was proper that you should be superior to your brothers by being endowed with the priesthood. This term שאת “lifting up” alludes to the נשיאות כפים the raising of the hands when the priests pronounce the benediction (cf. Onkelos).

Rashi on Genesis 49:3:4

ויתר עז SUPERIORITY IN POWER — meaning in royal rank, as is meant by עז in (1 Samuel 2:10) “And he will give strength (עז) unto His king”. And what caused you to lose all these?

Sforno on Genesis 49:3:1

יתר שאת ויתר עז, פחז כמים אל תותר; you are as unstable as water; you will therefore not enjoy an advantage over your brothers, the advantage which would have consisted of יתר שאת, enhanced social position and the entitlement to the firstborn’s extra share in the inheritance as well as the status of priesthood. Even though you are biologically, ראשית אוני, and as such would have been entitled to privileges involving an extra share in my inheritance, (based on Deuteronomy 21,17) as well as

Sforno on Genesis 49:3:2

יתר עז enhanced political clout by supplying the kings of the Jewish nation from your tribe, you have forfeited all this by having displayed character weakness. (compare Chronicles II 21,3 where the claim to the throne by Yehoram was based on his being the firstborn).

Siftei Chakhamim, Genesis 49:3:1

He had never had a nocturnal emission. [Rashi knows this] because אוני is redundant, for it is already written כחי, and אוני and כחי have the same meaning as Rashi explains. [Question:] A woman cannot conceive from her first act of relations. [So how could Reuvein the son of Leah, have been conceived from Yaakov’s first drop? The answer is:] Perhaps Leah had been deflowered by a piece of wood. Re’m answers: She had deflowered herself with her finger. There are other answers; see there. Nachalas Yaakov writes: If not for what they wrote, I would explain that Leah did not actually conceive from the first drop. Rather, all of Yaakov’s drops were for [the purpose of conceiving] Reuvein, as Yaakov never had a nocturnal emission due to improper thoughts. See what he says there.

Steinsaltz on Genesis 49:3

Jacob’s first few blessings follow his sons’ order of age. Reuben, you are my firstborn, my strength and the first of my potency; as the eldest, you were born when my strength was at its greatest. Therefore, you should have merited greater honor and greater power and ruled over your brothers. 11

Tur HaArokh, Genesis 49:3:1

ראובן בכורי אתה, “Reuven you are my firstborn, etc.” Yaakov meant to imply that due to his being the biologically first born, he should normally have been accorded a preferential rank, as is customary for firstborns, such as being the family’s priest, as well as its leader in secular matters. However, on account of the unfortunate incident in Genesis 35,22, he had disqualified himself for such preferential treatment. When he demonstrated an inability to control his biological urges, something Yaakov compares to the unstoppable tendency of water to flow downhill, he proved unfit for the task normally allotted to firstborns in those days. An alternate explanation of the line בכורי אתה כחי וראשית אוני יתר שאת, is: “you were my firstborn as long as you were reminiscent of the first product of my virility. At that time you possessed the advantage known as יתר שאת, the word meaning the same as in Job 13,11 הלא שאתו תבעת אתכם, “will not his height terrify you, etc?” The expression ויתר עוז refers to superior physical power, such as is useful in battle. You possessed this advantage only as long as you fulfilled the function of the firstborn. Since this task has been transferred to Joseph, you no longer possess it, as elaborated on by Rashi. You forfeited your advantages.

Tze'enah Ure'enah, Vayechi 40

“Reuben, you are my firstborn” [49:3]. He called Reuben first and said. You are my first drop of seed, since Jacob did not see his seed until he slept with Leah and she became pregnant the first night from the drop of seed. (Rashi, Genesis, 49:3.)

Tze'enah Ure'enah, Vayechi 41-43

“Exceeding in rank and exceeding in honor” [49:3]. You are certainly deserving that you should have more than your brothers; the birthright, the priesthood, and the kingship. (Ibid.) Toldot Yizhak writes here that he was worthy to have these three things because he was the firstborn, the first drop. Therefore, it was just that he should be a priest who takes the first part of everything, whether the tithe, terumah, or challah and the first part of the sacrifices, because he was born from the strength of Jacob. That is to say, he was still strong. He rolled a large stone by himself that many people used to gather before they could move the stone from its place. Jacob rolled the stone by himself. He married Leah at that time and had Reuben with her. Reuben was born when Jacob was at his strongest. Therefore, it was just that he should have the kingship, since a king must be strong. That is to say, the king must have a strong heart so that he could wage war with his enemies. Jacob said to Reuben: you are worthy of these three things, the birthright of the firstborn, the priesthood, and the kingship. Why don’t you have the kingship? It is because you were quick with your anger, like water that flows quickly. That is to say, you are not worthy to have the kingship because you get angry. A king must do everything with deliberation and must seek advice from his advisors. That is why he is called king. This shows he must have compassion and must seek advice about what he should do. This is also why you should not have the birthright, because you disturbed your father’s bed with Bilhah, so that Jacob should not have more children with her. You, Reuben, are firstborn and would inherit more if there would be fewer children. Therefore, you should not have the birthright, measure for measure. The third is that Reuben desecrated the bed of Jacob, where the Shekhinah used to appear. Therefore, you are unworthy, Reuben, to have the priesthood. You desecrated and made the bed unholy. Therefore, you must also remain unholy. (Toldot Yizhak, Genesis, 49:3.) Hizkuni writes. From the time that Reuben did his deed with Bilhah, Jacob did not sleep with Bilhah. “My couch he mounted” [49:4]. Jacob said to his children. See what Reuben did. He went on my bed where I used to sleep. (Hizkuni, Genesis, 49:4.)

Midrash

In Midrash Tanchuma Vayechi 8:8, Jacob gathers his sons to rebuke them, and they recite the Shema in response to his concerns about their lineage. In Vayechi 9:1, Jacob rebukes Reuben for losing his birthright due to instability. Midrash Tanchuma Buber Vayetzei 13:1 connects Jacob's two wives to the laws on inheritance, highlighting the roles of Leah and Rachel. In Vayechi 11:3, Reuben is criticized for his actions, losing his birthright and priesthood. Vayechi 11:4-5 further discuss Reuben's lost privileges due to his behavior. Bereshit Rabbah 98:4 praises Reuben's potential and the consequences of his actions. Bereshit Rabbah 98:2 discusses Jacob's intention to reveal the End to his sons, focusing on Reuben's potential and downfall. Bereshit Rabbah 99:5-6 highlights Reuben's instability and loss of privileges due to his impulsive actions. Bamidbar Rabbah 6:2 connects Reuben's instability to water and his potential redemption through Moses. Aggadat Bereshit 49:3 discusses Reuben's lost privileges and potential redemption. Aggadat Bereshit 83:1 praises Judah, Reuben, and other tribes for their strengths and roles in the lineage.

Aggadat Bereshit 49:3

[3] Another interpretation: "And the Lord saw that Leah was hated. And it shall be that the man [Jacob] will have two wives (Deuteronomy 21:15). Rabbi Berechiah said: This man is Jacob, as it is stated, 'And Jacob was a simple man' (Genesis 25:27). There were two wives, Rachel and Leah. The one [Leah] was beloved, as it is written, 'this is Leah' (Deuteronomy 21:15), and the other was unloved, as it is written, 'And the Lord saw that Leah was unloved' (Genesis 29:31). Both of them bore children for him [Jacob]. What Leah accomplished, Rachel did not accomplish, and what Rachel accomplished, Leah did not accomplish. Leah gave birth to kings, and Rachel gave birth to kings. Leah gave birth to prophets, and Rachel gave birth to prophets. Leah gave birth to judges, and Rachel gave birth to judges. And the firstborn son was to the unloved [Leah], this is Reuben, as it is stated, 'And Leah conceived and bore a son, and she called his name Reuben' (Genesis 29:32). And on the day that he [Jacob] bestowed his blessing, at the time when Jacob sought to depart from the world, he called his sons [to him]... 'he shall not give the son of the beloved [Rachel] precedence over the son of the unloved [Leah],' to Joseph [he gave this blessing], 'why should he [Reuben] be granted the rights of the firstborn?' (Deuteronomy 21:17) ["This is Reuben, as it is said, 'Reuben, you are my firstborn' (Genesis 49:3)]. Although I said that his impulsiveness was like water, do not withhold [praise] from him, for 'his bed is on high' (Genesis 49:4). What is 'on high'? When Moses comes, about whom it is written, 'And Moses went up' (Exodus 19:3), he will redeem you. Since Moses stood up and pleaded for him, as it is said, 'May Reuben live and not die' (Deuteronomy 33:6),. The Holy One, blessed be He, said to him, 'He shall live and not die,' [and thus] you [Reuben] are able to take two portions, as it is stated, 'For he [Reuben] should receive a double portion' (Deuteronomy 21:17). 'May Reuben live' - in this world; 'and not die' - in the World to Come. "For he is the beginning of my strength and so on. And it is written, 'my strength and the beginning of my might' (Genesis 49:3). Therefore, the Lord saw that Leah was hated."

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 13:4

“Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]” – that is what is written: “God is known in Judah…” (Psalms 76:2). This is what the verse said: “That which the wise tell…” (Job 15:18), this is Judah, who confessed and said: “She is more righteous than I” (Genesis 38:26), and did not withhold the truth [about his actions with Tamar] from Jacob and from Shem. (This is a reference to Shem’s court. Tamar’s father, Shem son of Noah, was no longer alive, but his court continued to function.) Because he rescued Tamar and her twin sons from the inferno, as it is written [before he confessed]: “Judah said: Take her out and burn her” (Genesis 38:24); that is why Ḥananya, Mishael, and Azarya were rescued from the fiery furnace, as it is written: “Nebuchadnezzar spoke, saying: Blessed is the God of Shadrakh, Meshakh, and Aved Nego…and from me is issued a decree that any people, nation, or language [that says anything amiss against the God of Shadrakh, Meshakh, and Aved Nego will be rendered into pieces]…” (Daniel 3:28–29). That is why it says: “God is known in Judah…” Another matter, “God is known in Judah” – when Daniel descended into the lion’s den and was rescued, as it is written: “Then King Darius wrote to all the peoples, the nations…. A decree is issued before me, that in the entire dominion of my kingdom, men shall tremble [and fear before the God of Daniel]…. He rescues and delivers, and performs signs and wonders [in the heavens and on earth. He saved Daniel from the grasp of the lions]” (Daniel 6:26–28). That is, “God is known in Judah.” Why was Daniel rescued from the lions? It is because he prayed before the Holy One blessed be He, who is called “lion,” as it is written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel is from the tribe of Judah, that is called “lion,” as it is stated: "Judah is a lion cub” (Genesis 49:9), and it is written: “Among them from the children of Judah were Daniel…” (Daniel 1:6). Let a Lion come and rescue a lion from the mouth of a lion. Alternatively, it is because he resembled the lions, as he is a lion; therefore, they did not harm him. Why was he not cast into the fiery furnace? It is because he was Nebuchadnezzar’s god, as it is written: “He prostrated himself to Daniel, and said for a meal offering and fragrances be poured to him” (Daniel 2:46). Alternatively, it is because he would have been burned, as it is written: “The idols of their gods you shall burn in fire” (Deuteronomy 7:25). Therefore, the Holy One blessed be He introduced into Darius’s heart that he should not cast him into the fiery furnace, so as to make known His might. Another matter, “God is known in Judah” – that is what is written: “Ephraim will become desolation [on the day of rebuke; among the tribes of Israel I proclaim certainties]” (Hosea 5:9). “Ephraim will become desolation,” in its plain sense; “on the day of rebuke,” just as it says: “It is a day of trouble, rebuke and execration” (Isaiah 37:3). “Among the tribes of Israel,” as I reside in their midst, as I dwell in their midst. “I proclaim certainties”; just as it says: “The testimony of the Lord is trustworthy” (Psalms 19:8). When the [ten] tribes were exiled, but Judah and Benjamin were not exiled, the nations of the world began saying: ‘He showed then favor because they were the residents of his residence and he did not exile them.’ When they were exiled, God announced that sin in the world: “The princes of Judah were like movers of boundaries; I will pour My ire like water upon them” (Hosea 5:10). That is, “God is known in Judah.” Another matter, “known in Judah,” just as it says: “If an army besieges me, my heart will not fear. [If war comes upon me, I will put my trust in this]” (Psalms 27:3). What is, “if war comes upon me, I will put my trust in this”? In what “this”? It is in what Moses said: “This for Judah, and he said: [Hear, Lord, the voice of Judah…and You will be a helper against his adversaries]” (Deuteronomy 33:7). “His name is great in Israel” (Psalms 76:2) – that is what is written: “Punishments are prepared for cynics, [and blows [mahalumot] for the back of fools]” (Proverbs 19:29). Punishments are for those who commit transgressions. This is analogous to one who was riding on an animal. If it does not stray, he will not strike it, but if it strays, he strikes it. So, the Holy One blessed be He said: “Punishments are prepared for cynics.” The Holy One blessed be He said: ‘Before I created Man, I prepared five rods for him: Spot, scab, bright spot, rash, and burn.’ Some say: Leprosy and scall. This corresponds to five “laws,” as it is stated: “This is the law for any leprous mark, and for a scall…and for the spot, for the scab, and for the bright spot” (Leviticus 14:54, 56). This is analogous to a bad slave who was being sold. An individual went to purchase him. He knew that he was bad. He brought chains and rods with him, so if he misbehaved, he could subjugate him with them. When he misbehaved, he brought the chains and chained him, and struck him with the rods. The slave said to him: ‘You knew from the outset that I am a bad slave. Why did you purchase me?’ He said to him: ‘Because I knew that you were bad in your conduct; therefore, I also prepared to bind you and to strike you, so that if you misbehaved, you would be struck with them.’ So, the Holy One blessed be He said: ‘Before I created Man, I knew him: “As the inclination of man's heart is evil from his youth”’ (Genesis 8:21). Woe to dough whose baker testifies in its regard that it is bad. That is why it is stated: “Punishments are prepared for cynics.” What is mahalumot? Three words, Rabbi Berekhya said. What are these? It is for the nations [ma lo mot]. (Meaning, ma - what are these severe punishments? lo mot - the letters that spell mot (mem, vav, tav) can also be read mavet, meaning death. Thus, the response to the question, ma, is lo mavet - the death is for them, not for you. ) Rabbi Avin said: This is analogous to a noblewoman who entered the palace and saw whips and rods and she was afraid. The residents of the palace said to her: ‘Fear not, these are for the slaves and the maidservant. You are here to eat, drink, and be honored.’ So, the congregation of Israel, when they heard the portions of curses and leprosy, they began to be afraid. Moses said to them: ‘These are for the idolaters. You are here to eat, drink, and engage in Torah study.’ “She is like the merchant ships, bringing her food from afar” (Proverbs 31:14). That is, “His name is great in Israel.” Another matter, “His name is great in Israel” – that is what is written: “For, from the rising of the sun to its setting, My name is great among the nations [and in every place burnt offerings and pure meal offerings [uninḥa] are burned [muktar], presented [mugash] to My name, for My name is great among the nations, said the Lord of hosts]” (Malachi 1:11). Is it so, that in every place they present incense and meal offering in the name of the Holy One blessed be He? It is, rather, that everywhere that Israel stands and recites the afternoon [minḥa] prayer, regarding that, it says minḥa in its plain sense. And it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached” (I Kings 18:36). (He prayed at the time of the afternoon offering.) “Presented [mugash],” this is the morning prayer, just as it says: “Abraham approached [vayigash]…” (Genesis 18:23), in prayer. (Genesis 19:27 states that Abraham went in the morning to the place where he had stood before God. From that verse we learn (Brachot 26b) that Abraham founded the morning service. Since the verse refers to the place in which he had stood before God, it is presumably referring to Genesis 18:23, where he is described as approaching God to plead for Sodom. The presumption is that this took place at the time of the regular prayer, namely, in the morning.) “Burned [muktar],” this is the evening prayer, just as it is stated: “Let my prayer stand as incense [ketoret] before You; [the lifting of my hands, an evening offering]” (Psalms 141:2). That is, “His name is great in Israel” – anywhere that Israel is standing there. That is why it is stated: “My name is great among the nations.” “God is known in Judah” – when he takes revenge against their enemies. Just as it says: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…” (Joel 4:19). “I will cleanse; their blood I will not cleanse…” (Joel 4:21). That is, “God is known in Judah,” just as it says: “The Lord is known through the judgments He executes; [the wicked one is snared] in his handiwork…” (Psalms 9:17). “God is known in Judah” – Rabbi Yehuda ben Rabbi Ilai said: When Israel stood at the sea, the tribes were deliberating with each other. This one says: ‘I will descend first,’ and this one says: ‘I will descend first.’ Naḥshon leapt into the waves of the sea and descended. In his regard, David said: “Rescue me, God, for the waters have come up to my soul” (Psalms 69:2). The Holy One blessed be He said to Moses: ‘My friend is sinking in the sea, and you are praying? “Speak to the children of Israel, and let them travel”’ (Exodus 14:15). That is, “God is known in Judah.” That is why the Holy One blessed be He exalted the name of Naḥshon in Israel, as he was privileged to present his offering first, as it is stated: “The one who presented his offering on the first day was [vayhi] [Naḥshon].” That is, “His name is great in Israel.”

Bamidbar Rabbah 6:2

“Take a census of…,” that is what is written: “He will not withdraw His eyes from the righteous…” (Job 36:7). The Holy One blessed be He does not withhold from them the realization of their ideal, as we found that Jacob coveted the birthright for the sake of Heaven, so he would be able to sacrifice. He purchased it from Esau with money and the Holy One blessed be He agreed with him, and He called him: “My son, My firstborn” (Exodus 4:22). He granted greatness to the firstborn so they would sacrifice before Him. That is, “He will not withdraw His eyes [einav] from the righteous” (Job 36:7). [Another explanation:] “Einav” is nothing other than in his place [taḥtav], just as it says: “And, behold, the mark maintained its appearance [be’einav]” (Leviticus 13:5). What is taḥtav? These are his children, just as it says: “In the wake of [taḥat] your fathers, your sons will be” (Psalms 45:17). “And kings upon the throne” (Job 36:7), as the Holy One blessed be He accorded honor to the firstborn, and it was fitting for them to take the kingdom, as it is stated: “But the kingdom he gave to Yehoram, because he was the firstborn” (II Chronicles 21:3). Likewise, regarding David it says: “As for Me, I will make him My firstborn, supreme over kings of the earth” (Psalms 89:28). That is, “and kings upon the throne.” “He has seated them forever” (Job 36:7), as they [the Israelite firstborns] would have been fit to take the priesthood and what the Levites perform, had they not sinned in the act of the calf. Initially, the firstborn would sacrifice, as it is stated: “He sent the young men of the children of Israel and they offered up burnt offerings [and they slaughtered feast-offerings of bulls to the Lord]” (Exodus 24:5). Likewise, Jacob said to Reuben: “Reuben, you are my firstborn…[greater in honor [se’et] and greater in power [az]]” (Genesis 49:3). Se’et, this is priesthood, just as it says: “Aaron raised his hands [vayisa] toward the people, and blessed them” (Leviticus 9:22). Az, this is kingdom, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10). Had Reuben not sinned in the act of Bilha, he would have been worthy to take priesthood and kingdom, because he was the firstborn.. From where is it derived that they were worthy for the service of the Levites? It is as you find that the common Levites entered in place of the firstborn of Israel, as it is stated: “You shall take the Levites for Me, I am the Lord, in place of all the firstborn among the children of Israel” (Numbers 3:41). That is, “he has seated them forever [lanetzach].” This is the status of the Levites that the firstborn were worthy to take, just as it says: “The Levites were counted from thirty years old and above…of these…” (I Chronicles 23:3–4). “To supervise [lenatzeach] the labor of the House of the Lord” (Ezra 3:8). Regarding the tribe of Levi, the verse said: “My eyes are on the faithful of the land; they will dwell [lashevet] with me” (Psalms 101:6). That is “He has seated them [vayoshivem] forever.” “They were exalted” (Job 36:7). Who caused the firstborn to lose this honor? It is because they exalted themselves and worshipped before the calf. Therefore, “if there are those bound in shackles [bezikim]” (Job 36:8), they were prohibited from sacrificing an item that is done in fire. ("An item that is done in fire" refers to a sacrifice. Zikim) is nothing other than fire, as it is stated: “Behold, all of you are igniters of fire, [lighters of sparks] [zikot]” (Isaiah 50:11). [“Or trapped in the pangs of poverty” (Job 36:8)], that each and every one of them is obligated to redeem himself with five silver shekels and give them to the Levites. We find regarding the firstborn of Israel that they descended from their prominence because of the act of the calf. But the firstborn of the Levites, who did not err regarding the calf, the priesthood was given to Aaron, who was the firstborn, and the rest of the firstborn Levites required neither redemption nor atonement, and merited Levite status with their brethren. Were a person to whisper to you: ‘Was Gershon not firstborn? Why did the verse give precedence to Kehat in taking a census, and only then counted Gershon?’ You, too, say to him: ‘Because [the family of] Kehat were the bearers of the Ark, which is of the most sacred order, and Aaron the priest, who was of the most sacred order, emerged from him, while Gershon was sacred. That is why the verse gave Kehat precedence. From where do you derive that Gershon did not lose his prominence because he was firstborn? It is as you find just as it is stated regarding Kehat: “Take a census of the sons of Kehat” (Numbers 4:2), so, it is stated regarding Gershon: “Take a census of the sons of Gershon [as well]” (Numbers 4:22). What is it that the verse stated: “As well”? It is so you will not say that it is for this that he counted the sons of Gershon second, because they are inferior to the sons of Kehat. No, rather, “as well” is written; that the sons of Gershon, too, were the equivalent of the sons of Kehat, but the verse gave them precedence here in deference to the Torah. But in other places, it gave precedence to Gershon over Kehat.

Bereshit Rabbah 98:2

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2). “Jacob called to his sons.” “The lot is cast in the bosom” (Proverbs 16:33) – this is the lottery of Yom Kippur. “And all of one’s judgment is from the Lord” (Proverbs 16:33) – to determine which will be for God and which will go to an uninhabitable land. Another matter: “The lot is cast in the bosom” – this is the lot of the tribes. (Their destiny as expressed in the blessings they received from Jacob. ) “And all of one’s judgment is from the Lord” – that the Holy One blessed be He agreed with him to give each and every one as befitting him. “Jacob called to his sons” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Jacob called the Almighty to be with his sons. Rabbi Pinḥas said: He invited Him to his sons. (He invited Him [zimno] to share in his joy over the fact that all his sons had remained righteous (Matnot Kehuna). Alternatively, he asked God to be always available [mezuman] to come to his sons’ aid (Etz Yosef). ) Rabbi Avun said: He appointed Him steward for his sons. “He said: Gather ….” – gather from the land of Egypt and assemble in Rameses. Gather from the ten tribes and assemble to the tribe of Judah and Benjamin. He commanded them to act with deference to the tribe of Judah and Benjamin. Rabbi Aḥa said: Purify yourselves, just as it says: “They gathered themselves together…” (Nehemiah 12:28), “and they purified the chambers” (Nehemiah 13:9). The Rabbis say: He commanded them regarding dissension. He said to them: ‘You shall all be one assembly.’ That is what is written: “You, Son of man, take for you one piece of wood, and write on it: [For Judah] and for the children of Israel [his companions]” (Ezekiel 37:16) – it is written “his companion” (The term “his companions [ḥaverav]” is written without a vav, which would ordinarily be read “his companion [ḥavero],” even though in this instance it is traditionally pronounced in the plural, ḥaverav. ) – the children of Israel became a single group. Prepare yourselves for redemption. What is written thereafter? “I will render you one nation…” (see Ezekiel 37:22). “[I will tell you] what will befall you at the end of days” – Rabbi Simon said: He showed them the downfall of Gog, just as it says: “It will be at the end of days” (Ezekiel 38:16). Rabbi Yehuda said: He showed them the building of the Temple, just as it says: “It will be at the end of days that the mountain of the House of the Lord will be established” (Micah 4:1). The Rabbis said: He came to reveal the End, but it was concealed from him. Rabbi Yehuda in the name of Rabbi Elazar bar Avina: Two people, the End was revealed to them and was then concealed from them. They are Jacob and Daniel. Daniel – “But you, Daniel, obscure the matters and seal” (Daniel 12:4). Jacob – “what will befall you at the end of days.” “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power” (Genesis 49:3). “Reuben, you are my firstborn” – this teaches that he came to reveal the End, but it was concealed from him. (He began with, “I will tell you what will befall you at the end of days,” and continued with, “Reuben you are my firstborn,” which does not pertain to the end of days. This shows that the events of the end of days were concealed from Jacob so that he would not reveal them. ) This is analogous to a king’s confidant who was passing from the world, and his sons were surrounding his bed. He said to them: ‘Come and I will reveal to you the secrets of the king.’ He lifted his eyes and gazed at the king. (He saw from the king’s expression that he did not want him to reveal the secrets. ) He said to them: ‘Be vigilant regarding the honor of the king.’ So, Jacob our patriarch lifted his eyes and saw the Divine Presence standing over him. He said to them: ‘Be vigilant regarding the honor of the Holy One blessed be He.’ The Rabbis said: So, the congregation of Koraḥ was sinking and descending, sinking and descending, until Hannah stood and prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the netherworld and elevates” (I Samuel 2:6). (Just as the congregation of Koraḥ was ostracized until Hannah prayed on their behalf, so too, Reuben was ostracized until Moses restored him. Some commentaries write that this passage should not appear here, and belongs instead at the end of section 4 (see, e.g., Matnot Kehuna). )

Bereshit Rabbah 98:4

“Reuben, you are my firstborn” – Rabbi [Yehuda HaNasi] would say [an interpretation] of this as praise and [an interpretation] as criticism. You are firstborn, and Esau is firstborn. “Esau went to the field to hunt game [to bring]” (Genesis 27:5) – if he found, fine; if not, “to bring” from what he stole or took by force. But you, “Reuben went during the days of wheat harvest [and found mandrakes in the field and brought them to his mother Leah]” (Genesis 30:14). (Reuven took mandrakes that were ownerless and not from what belonged to others (see Bereshit Rabba 72:2), unlike Esau.) “My strength, and the first of my potency” – these are the vanguard in the battle. “Greater honor and greater power” – “their faces were like the faces of lions” (I Chronicles 12:9). (This is written regarding the Gadites, but since the Gadites and Reubenites both formed the vanguard in the conquest of Canaan, it is true of the Reubenites as well (Matnot Kehuna). ) He would say [an interpretation] about this as criticism – “Reuben, you are my firstborn” – you are firstborn and I am firstborn. (Jacob bought the birthright from Esau.) I, at the age of eighty-four years old, had never seen a drop of seminal emission, (That is, until Jacob married Leah and fathered Reuben. The midrash assumes that Reuben was conceived the first time Jacob had relations with Leah. ) but you: “[Reuben] went and lay with Bilha” (Genesis 35:22). “My strength, and the first of my potency” – the first of my toil and the first of my travail. (He was the one with whom Jacob first experienced the travail of raising children.) “Greater honor and greater power” – the birthright was yours, the priesthood was yours, the kingship was yours, but now that you sinned, the birthright was given to Joseph, the priesthood to Levi, and the kingship to Judah. Rabbi Aḥa said: The birthright was not yours. Is it not so that Jacob went to Laban only for Rachel? All the furrows that I plowed in your mother; was it not in Rachel that they should have been plowed? (This is a euphemism for marital relations. Reuben was conceived the first time Jacob had relations with Leah, when he thought she was Rachel, and therefore by right the firstborn should have been from Rachel (Nezer HaKodesh). ) Now, the birthright has returned to its owner. "Impetuous as water, you shall not excel; because you mounted your father's bed; then you desecrated, he who ascended my couch” (Genesis 49:4). “Impetuous as water, you shall not excel” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer said: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in harlotry [zanita]. (The Hebrew term for impetuous, paḥaz, is an acronym for paḥazta, ḥatata, zanita.) Rabbi Yehoshua said: You rebelled [parakta ol], you desecrated [ḥilalta] my couch, your evil inclination stirred [za] within you. Rabbi Eliezer ben Yaakov said: You trampled [pasata] the law, you forfeited [ḥavta] your birthright, you became a stranger [zar] vis-à-vis your gifts. They said: Even now, we still need the Moda’i. Rabbi Eliezer HaModa’i came and explained: You shuddered [zata], you trembled [ḥaradta], the sin flew [paraḥ] from upon your head. (Reuben shuddered and trembled with remorse for his sin, and therefore was forgiven (Matnot Kehuna). ) Rabbi Pinḥas said: You acted like those impetuous ones who break their shins in the water. (They leap before they look.) “As water” – the Rabbis say: You sinned through water, (Water in the sense of liquid, a reference to semen.) let the one who was drawn from water come and draw you near: “May Reuben live and not die” (Deuteronomy 33:6). (This verse was stated by Moses, who was so called because he was drawn from the water (see Exodus 2:10). ) “As water” – just as water is released from place to place, so, you have been released. (Just as water flows, your sin has flowed away from you, i.e., you have been relieved of liability. Alternatively, the implication is: Your privileges have been taken from you (Matnot Kehuna). ) Rabbi Eliezer HaModa’i says: One does not make a ritual bath of wine or of oil, but rather of water; so, you made yourself a ritual bath of water and you purified yourself in it. (Rabbi Eliezer HaModa’i is of the opinion that Reuben sinned only in thought but not in deed, as he did not carry out his sinful thoughts. Therefore, his thoughts of sincere repentance restored him to a state of purity, as though he had immersed in a ritual bath (Etz Yosef). ) “You shall not excel [totar]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said this: Nothing was relinquished [vitarta] for you. (You have not been absolved from punishment. This is derived from the fact that totar and vitarta are derived from the same root in Hebrew. ) Rabbi Eliezer HaModa’i says: There will be nothing remaining [vitaron] for you from your sin. “Because you mounted [alita]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: Because you mounted in its plain sense. (They interpret the phrase “because you mounted your father’s bed” in the plain sense as indicating that Reuben literally sinned with Bilha. ) Rabbi Elazar said: Because you mounted [alita] (He interprets alita to mean “you elevated [he’eleita],” meaning that Reuben brought about benefit regarding his father’s bed. This occurred in the incident of the mandrakes, which led to the birth of Issachar.) – where? In the case of the mandrakes. “Your father’s bed [mishkevei avikha]” – Rabbi Berekhya said: It is not written here: Your father’s bed [mishkav] , but rather, “your father’s beds [mishkevei]” (The term mishkevei, generally translated “bed,” is actually a plural term, such that a literal translation would be “beds.” ) – the bed of Bilha and the bed of Zilpa. (Accordingly, not only did Reuben literally sin, but he did so with Zilpa as well as with Bilha. ) Rabbi Abbahu, and some say Rabbi Yaakov, in the name of Rabbi Ḥiyya Rabba, and Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: We learned: One who is suspect in some matter neither judges in its regard nor testifies in its regard. (Mishna Bekhorot 4:10. ) Is it possible that he is destined to be one of the six tribes that were standing on Mount Eval and saying: “Cursed is one who lies with his father’s wife” (Deuteronomy 27:20), and he performed this very act? Rather, he was defending his mother’s honor. All the days that Rachel was alive, her bed was situated alongside the bed of Jacob our patriarch. When Rachel died, Jacob our patriarch took Bilha’s bed and placed it alongside his bed. [Reuben] said: Is it not enough that my mother was jealous during her sister’s lifetime, that she must be so even after her death? He rose and rearranged the beds. Rabbi Yehuda bar Simon disagrees with this and [says that] Rabbi Yehoshua ben Levi [said] in the name of Rabbi Shimon ben Yoḥai: This is analogous to one who was suspected of selling teruma as non-sacred produce. (Teruma, which could be eaten only by priests and the members of their households, and only in a state of ritual purity, would command a much cheaper price than non-sacred produce. ) They investigated him and inspected, but did not find any substance to these claims, and they appointed him in charge of setting prices in the marketplace. “Then you desecrated” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: “Then you desecrated” – in its plain sense. “Ascended” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: You ascended from your sin. Rabbi Eliezer HaModa’i said: You ascended from your gifts. (Numerous commentaries suggest that the text should read that according to Rabbi Eliezer and Rabbi Yehoshua, “you ascended from your gifts,” meaning that due to his sin, Reuben lost out on the priestly gifts, and Rabbi Eliezer HaModa’i says, “you ascended from your sin,” meaning that Reuben repented and achieved atonement for his sin. ) The Rabbis say: I am neither distancing you nor drawing you near. Instead I am leaving you in loose abeyance until Moses, in whose regard it is written: “And Moses ascended to God” (Exodus 19:3), comes, and does with you what he perceives to be correct. When Moses came, he began to draw him near: “May Reuben live” (Deuteronomy 33:6). The Rabbis say: The same was true of the congregation of Koraḥ, . (See the end of section 2. )

Bereshit Rabbah 99:5

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2). Why did he call them? He sought to reveal to them the End. It is written: “He removes speech from the trusted, and takes the sense of elders” (Job 12:20). Who are the “trusted” and the “elders”? They are Isaac, Jacob, Aaron, and Moses. In Moses’s regard it is written: “In all My house he is trusted” (Numbers 12:7). Likewise, in Aaron’s regard: “The Torah of truth was in his mouth” (Malachi 2:6). But because they said: “Hear now, defiant ones” (Numbers 20:10), they were sentenced because of their speech – “therefore, you will not bring this assembly [into the land that I have given them]” (Numbers 20:12). That is, “He removes speech from the trusted.” (Here the midrash interprets the verse to mean: “He removes the trusted due to speech,” meaning that God removed Moses and Aaron from their projected positions of leading Israel into the land due to their sin involving speech. ) “And takes the sense of elders” – this is Isaac and Jacob. Isaac was fond of Esau, whom the Holy One blessed be He hated, and he said to him: “Prepare delicacies for me” (Genesis 27:4), and sought to bless him and reveal the End to him. What did the Holy One blessed be He do? He stripped him of his sense, and he did not know, (God removed the divine spirit from Isaac. ) but he began trembling, as it is stated: “Isaac was overcome [with very great trembling]” (Genesis 27:33). When he was unable to find what to say, he said: “Indeed he shall be blessed” (Genesis 27:33). Jacob, too, sought to reveal the End to his sons, as it is stated: “Gather, and I will tell you what will befall [you at the end of days]”; and the Holy One blessed be He concealed it from him, and he began saying: “Reuben, you are my firstborn” (Genesis 49:3). That is, “and takes the sense of elders.”

Bereshit Rabbah 99:6

“Gather, and I will tell you” – he appointed them as elders, just as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). “Gather” is stated, and “assemble and hear” is stated – he informed them that they would be exiled twice. “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power. Impetuous as water, you shall not excel [totar]; because you mounted your father’s bed; then you desecrated, he who ascended my couch” (Genesis 49:3–4). “Reuben, you are my firstborn” – you are my firstborn, you are similar to me. I lived eighty years and did not see even one drop of semen. “My strength and the first of my potency” – you were my first drop. “Greater honor and greater power” – three crowns were in your possession: priesthood, kingship, and the birthright. Priesthood, as it is written: “Greater honor [se’et],” and se’et is nothing other than priesthood, as it is written: “Aaron lifted [vayisa] his hands” (Leviticus 9:22). Kingship, as it is written: “And greater power,” and power is nothing other than kingship, as it is written: “He will give strength to His king” (I Samuel 2:10). The birthright, as it is written: “Reuben, you are my firstborn.” And you lost them. What caused you [to lose them]? “Impetuous [paḥaz] as water, you shall not excel.” For what is it an acronym? Rabbi Eliezer says: You were impetuous [paḥazta], you cast [hishlakhta] (Although hishlakhta begins with a heh whereas paḥazta has a ḥet, since these sounds are produced in a similar way and sound similar, they are considered interchangeable for homiletical purposes (Etz Yosef; see Rabbi David Luria). ) the yoke from upon your neck, your evil inclination moved [za] against you. Rabbi Yehoshua says: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in licentiousness [zanita]. Rabbi Levi said: Transpose paḥaz – you trembled [zata], you became anxious [ḥaradta], and the sin departed [paraḥ] from you. (He did not actually engage in relations with Bilha, and he repented even for the thought of doing so.) Alternatively, paḥaz – you trampled [pasata] the law, you profaned [ḥilalta] your birthright, you became a stranger [zar]. (The term stranger is used as a contrast to priesthood; a non-priest is known as a stranger [zar]. ) “As water” – what is “as water”? If a person pours a flask of water and it spills, nothing at all remains [mishtayer] in it, but if it was of oil or of honey, something would remain in it. That is why it says: “As water you shall not totar. “Because you mounted [alita] your father’s bed” – when you brought mandrakes and your mother was saying to her sister: “Was the taking of my husband insignificant” (Genesis 30:15), you caused my bed to be elevated [alita] and my couch to be desecrated. (This view interprets the term “mounted [alita]” to mean elevated, in a positive sense. When Reuben brought mandrakes to his mother (Genesis 30:14), Rachel asked for some of them. Leah responded: “Was the taking of my husband insignificant that you would take also of my son’s mandrakes?” and Rachel responded: “Therefore he will lie with you tonight in exchange for your son’s mandrakes” (Genesis 30:15). In this exchange, Leah was considered to have respected and elevated Jacob’s bed and Rachel was considered to have denigrated it (Etz Yosef; see Bereshit Rabba 98:4). ) Because you caused it to be desecrated, you will be a pariah until Moses, in whose regard it is written: “Moses ascended” (Exodus 19:3), will come and release you and draw you near. That is what is written: “May Reuben live” (Deuteronomy 33:6). (This was stated by Moses. )

Midrash Tanchuma Buber, Vayechi 11:3

(Gen. 49:3:) REUBEN, YOU ARE MY FIRST-BORN. One said < it was > to his discredit, and another said < it was > to his credit. To his discredit: He said to him: REUBEN, YOU ARE MY FIRST-BORN. (Gen. R. 98(99):4.) You are a first-born, and I am a firstborn. (By virtue of having bought Esau’s birthright.) R. Judah b. R. Shallum said: For eighty-four years Jacob never saw a < nocturnal > pollution. (Gen. R. 97, New Version, on 49:3 (= p. 1204 in the Theodor-Albeck edition); cf. Gen. R. 99 (another version):6 (= p. 1277 in the Theodor-Albeck edition); Tanh., Gen. 12:9; see also Gen. R. 68:5; Meg. 17a and Rashi, ad loc.) I am a first-born, and you are a first-born. (Gen. R. 98(99):4 explains that Reuben did not follow his father’s example, but (according to Gen. 35:22, 49:4) slept with his father’s concubine and thereby lost his birthright, his priesthood, and his right to kingship. See also below; Targum Pseudo-Jonathan, Gen. 49:3; Tanh., Gen. 12:9.)

Midrash Tanchuma Buber, Vayechi 11:4

(Gen. 49:3, cont.:) MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH, EXCELLING IN ELEVATION, in that the high priesthood had been designated for you, and there is no ELEVATION but the high priesthood. Thus it is stated (in Lev. 9:22): THEN AARON ELEVATED HIS HANDS TOWARD THE PEOPLE AND BLESSED THEM. (Gen. R. 99 (another version):6 (= p. 1277 in the Theodor-Albeck edition).)

Midrash Tanchuma Buber, Vayechi 11:5

(Gen. 49:3, cont.:) AND EXCELLING IN POWER, in that the kingship had been designated for you, and there is no power but kingship. Thus it is stated (in I Sam. 2:10): AND HE SHALL GIVE POWER TO HIS KING. And another said < it (i.e., Gen. 49:3) was > to his credit. REUBEN, YOU ARE MY FIRST-BORN. You are suitable for the birthright, even though you desecrated it. He had been filled with jealousy for his mother. (See Gen. R. 97, New Version, on 49:4 (= p. 1205 in the Theodor-Albeck edition)) Why? All the days that Rachel lived, Jacob's bed was with her. When she died, Jacob took his bed and put it with Bilhah. What did Reuben do? He became jealous for his mother. He pretended to be asleep on that bed so that Jacob would put his bed with Leah. (See Gen. R. 97, New Version, on 49:3 (= p. 1205 in the Theodor-Albeck edition); Gen. R. 98:4.) It therefore is praising (The root of this verb is similar to the Greek kalos, i.e., “beautifully.”) him (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH. You were the first drop (of semen) that came out of me.

Midrash Tanchuma Buber, Vayetzei 13:1

[Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED.] This text is related (to Deut. 21:15-17): WHEN A MAN HAS TWO WIVES, < THE ONE BELOVED AND THE OTHER HATED, AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS WITH THE FIRST-BORN BELONGING TO THE HATED WOMAN; THEN, ON THE DAY THAT HE WILLS HIS PROPERTY TO HIS SONS AS AN INHERITANCE, HE MAY NOT TREAT THE SON OF THE BELOVED AS THE FIRST-BORN IN PREFERENCE TO THE SON OF THE HATED WHEN HE IS THE FIRST-BORN. INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN BY GIVING HIM A DOUBLE PORTION SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH >. < (Deut. 21:15:) WHEN A MAN HAS >: This is Jacob, as stated (in Gen. 25:27): JACOB WAS A PERFECT MAN. (Deut. 21:15, cont.:) TWO WIVES: Leah and Rachel. (Ibid., cont.:) THE ONE BELOVED, i.e., Rachel, as stated (in Gen. 29:30): AND HE ALSO LOVED RACHEL. (Deut. 21:15, cont.:) AND THE OTHER HATED: i.e., Leah, as stated (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. (Deut. 21:15, cont.:) AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS, i.e., both of them bore for him. (The passage may interpret banot (“daughters”) as bonot (“builders”) who would build up a worthy lineages.) Moreover, what Leah produced Rachel produced. (Similarly Gen. R. 70:15.) Leah produced kings, and so did Rachel [produce kings. Leah produced prophets, and so did Rachel produce prophets]. Leah produced judges, and so did Rachel. It is therefore stated (in Deut. 21:15): AND WHEN < BOTH THE BELOVED AND THE HATED > HAVE BORNE HIM SONS. (Deut. 21:16:) THEN, ON THE DAY THAT HE WILLS < HIS PROPERTY > TO HIS SONS AS AN INHERITANCE. When the time had come for him to depart from the world, (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. (Deut. 21:16, cont.:) HE MAY NOT TREAT THE SON OF THE BELOVED, < i.e., > Joseph, AS THE FIRST-BORN. Why? (Vs. 17:) INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN < BY GIVING HIM A DOUBLE PORTION >. This was Reuben, as stated (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, < MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH, EXCELLING IN ELEVATION AND EXCELLING IN POWER >. < Jacob gave this blessing >, even though he said to his shame (in vs. 4): UNSTABLE AS WATER, YOU SHALL NO LONGER EXCEL; < FOR YOU WENT UP TO YOUR FATHER'S BED, THEN DEFILED IT >. What is the meaning of (ibid., cont.) HE WENT UP TO MY COUCH. When Moses would come, about whom it is written (in Exod. 19:3): THEN MOSES WENT UP TO GOD, he would redeem him. As Moses stood < there >, he sought mercy for him. It is so stated (in Deut. 33:6): LET REUBEN LIVE. The Holy One said (ibid., cont.): AND LET HIM NOT DIE. It turns out that he gets {compensation in proportion to both of them} [a pardon (Gk.: demos (“common people”). This meaning of demos may be suggested by demotikos agon, a public festival with games in connection with which amnesties might be given. Cf. Lat.: dimissus.) from the mouth of both of them] (i.e., God and Moses). Thus it is stated (in Deut. 21:17): INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN [SON OF THE HATED WOMAN] BY GIVING HIM A DOUBLE PORTION. (Deut. 33:6:) LET REUBEN LIVE, AND LET HIM NOT DIE; < i.e., > LET REUBEN LIVE in this world, AND LET HIM NOT DIE in the world to come. Why? (Deut. 21:17:) SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH. [It is also written (in Gen. 49:3): MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH.]

Midrash Tanchuma, Vayechi 8:8

Why did he say to them Gather yourselves together, assemble yourselves (Gen. 49:1–2)? He did so to let them realize that they would be exiled twice. After he had designated the elders among them, he began to rebuke them, saying: Reuben, thou art my firstborn (Gen. 49:3). From that very moment Israel merited reciting the Shema. Why? When Jacob was about to depart from this world, he reflected upon it and said: “My grandfather Abraham begot Isaac and Ishmael, and my father, Isaac, begot me and Esau; perhaps there is a blemish in my family.” When they heard this, they proclaimed in unison: Hear, O Israel, the Lord our God, the Lord is one (Deut. 6:4). Hence it is written: Hearken to Israel, thy father (Gen. 49:2).

Midrash Tanchuma, Vayechi 9:1

Reuben, thou art My firstborn, My might and the first fruits of My strength; the excellency of dignity, and the excellency of power. unstable as water, have not thou the excellency (Gen. 49:3–4). Thou art my firstborn. You are my firstborn, the product of the first drop of semen I produced in eighty years. (Cf. Genesis Rabbah 98:4, “in eighty-four years.”) In fact, I did not even experience nocturnal pollution before then. My firstborn. Are you like me? The excellency of dignity, and the excellency of power. Three crowns were available to you: priesthood, kingship, and the right of the firstborn. The excellency of dignity alludes to the priesthood, as is said: And Aaron lifted up his hands (Lev. 9:22); the excellency of power refers to kingship, as it is said: And he will give power unto his king (I Sam. 2:10); the birthright is indicated by the double portion he received, as is said: By giving him a double portion (Deut. 21:17). But you have lost them all. Why? Because you are as unstable as water, and therefore have not thou the excellency.

Musar

The word אנכי is the mystical dimension of אחד, symbolizing the uniqueness of G-d and Rebecca as the potential founder of the twelve tribes of Israel. Jacob's purity in sexual matters, reflected in his ability to only produce "holy seed," contrasts with the shame associated with copulation after Adam and Eve's sin. Jacob's spiritual identity is further highlighted through his ability to resist temptation, similar to his son Joseph. Jacob's concern for the kingdom of Joseph preceding that of Yehudah is connected to the eventual split of the kingdom of David and the sins that led to the destruction of the first and second Temples.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 130

Jacob, when he said these words, may possibly have experienced a moment of divine inspiration about the need for the kingdom of Joseph to precede that of Yehudah. What plagued Jacob was 1) that he simultaneously foresaw that the kingdom of David would be split when Jerovam of the tribe of Joseph would command the allegiance of ten of the twelve tribes. At that time Yehudah and Benjamin alone would remain loyal to the house of David. This was one factor which led to the destruction of the first Temple; 2) because Jerovam erected the golden calves which the Ten Tribes worshiped. Later on, Israel committed many other grievous sins. Even the tribes of Yehudah and Benjamin were infected eventually, until this brought about their exile. During the second Temple the Hasmoneans appropriated the "crown" of Royalty which should have been Yehudah's. We have already quoted Nachmanides who explains how the ascent of the slave Herod to the throne in Jerusalem was a punishment for that error of the Hasmoneans, and became the beginning of the end of the second Temple which was eventually destroyed by the Romans.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 19

If man and his wife had been able to maintain their state of innocence, the drop of semen from which a fetus develops would not be called a טפה סרוחה, an evil smelling drop. Instead, it would be called זרע קודש, holy seed. The subject of copulation and sex would not then be a subject surrounded by shame and embarrassment. It would be an act of מצוה performance no different from that of putting on phylacteries, and would be performed publicly without shame or embarrassment. An act which is not inspired, at least partially, by the evil urge is not something associated with shame or embarrassment. Now that Adam and Eve had sinned, the act became associated with shame. Jacob, who is described as the "beauty," i.e. the spiritual level of an Adam before sin, began to repair the damage caused through Adam's sin. This is the significance of the oft repeated slogan that "his bed was pure." It means that Jacob only sprouted זרע קודש, "holy seed." Jacob never experienced impurity through the emission of semen for any purpose other than procreation. He was able to say of Reuben his first born, who was conceived when Jacob was at least 84 years old, ראובן בכורי אתה כחי וראשית אוני, "Reuben you are my firstborn, my strength and the first of my vigor" (Genesis 49, 2). Jacob's principal firstborn was Joseph, however, since when he cohabited with Leah, he was under the impression that it was Rachel, the wife he worked for for seven years. This is the reason he could deprive Reuben of his rights as a firstborn and transfer that birthright to Joseph. As a result, it was no more than fair that Joseph's children would receive a double share in the land of Israel, that Menasseh and Ephraim were each considered a tribe. The spiritual identity of Jacob and Joseph is even more evident when we consider Joseph's experience with the wife of Potiphar. Joseph maintained the purity displayed by his father in all matters sexual when he resisted the seduction of Mrs. Potiphar. [He cited as the only reason that it would be a sin against G–d and against her husband. Ed.] It is a well known fact that the צדיק, the righteous individual, is the foundation, יסוד of the world. The emanation ברית העליון, is the source of the תפארת, the covenant emanating in the "highest" regions, a term familiar to students of the Kabbalah. It is a direct continuation of the forces activated in the emanation, תפארת, the emanation which mirrors the attribute of Jacob.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayetzei, Torah Ohr 69

The word אנכי is the mystical dimension of אחד, since when you "square" the letters of the word אחד, the total equals the numerical value of אנכי. The calculation is as follows: you multiply each letter in the word אחד by itself, i.e. 1 by 1=1; +8 by 8=64; +4 by 4=16. This adds up to a total of 81. The word 81=אנכי. The conceptual common denominator between the two words is that just as G–d is unique, i.e. אחד, so Rebeccah as potential founder of the twelve tribes making up the people of Israel is unique. The letters in אחד can also be read as follows: "The nation Israel consisting of 8 tribes born by Jacob's major wives ח, and 4 tribes born by Jacob's minor wives ד, together form one nation, א-אחי. The word אנכי is equivalent to the numerical value of כסא, G–d's throne, where Jacob's likeness is inscribed. After Jacob had received assurances that he would be the founder of twelve tribes, and that these tribes would enjoy G–d's blessings and be the forerunners of the eventual redemption when G–d would be "walking in their midst," he exclaimed that he had absorbed this information and that he had now received the answer to what had troubled his mother when she had questioned the value of her existence, i.e. her אנכי. The Talmud Chulin 91 even describes the ascent and descent of the angels as motivated by their desire to compare the features of Jacob with the image engraved on the throne of G–d. The angels tried to cause Jacob trouble, when G–d intervened. This is the reason why the Torah says: "Here G–d stood on top of him."

Quoting Commentary

Rashbam explains that the word "און" in Deuteronomy 21:17 refers to inheriting money, citing examples from Hoseah 12:9 and Job 20:10. Rashbam on Genesis 1:1 discusses interpretations of the creation of the world, explaining the word "בראשית" as not meaning "at the beginning." Tur HaArokh on Genesis 35:18 explains the name "Benjamin" in terms of his birthplace and the positive connotation given by Jacob. Tosafot Yom Tov on Pirkei Avot 3:14 emphasizes the importance of following the commandments for all men, not just Jews. Malbim on Job 11:1 explains how physical death does not necessarily equate to spiritual death, with the soul continuing after death. Or HaChaim delves into various verses in Genesis, Exodus, Leviticus, and Numbers to explain spiritual concepts and interpretations. Rav Hirsch emphasizes the importance of unity and spirituality in the Jewish people. The Five Books of Moses, by Everett Fox, discusses the reinterpretation of the firstborn as consecrated to God. Studies in Spirituality and Lessons in Leadership discuss the significance of Reuben being the firstborn in Genesis 49:3. Derekh Chayyim explains the connection between Yaakov and the avoidance of bloodshed. Covenant and Conversation discusses the importance of following the commandments beyond just love.

Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, Ki Teitzei, Love Is Not Enough 15

There is an even stronger connection. The unusual phrase “first of [his father’s] strength” appears only twice in the Torah, here (“for he is the first of his father’s strength”) and in relation to Reuben, Leah’s firstborn: “Reuben, you are my firstborn, my might and the first of my strength, first in rank and first in power” (Gen. 49:3).

Derekh Chayyim 5:9:13

And likewise, by spilling blood, are they the opposite of Yaakov. For we have not found anyone who was as much the opposite of spilling blood as Yaakov. And this is an amazing matter. For we say in Tractate Niddah (13a) in the chapter [entitled] Kol HaYad, "One who emits semen for naught is considered as though he sheds blood - as it is stated (Isaiah 57:5), 'You that inflame yourselves among the terebinths, under every leafy tree, those who squeeze (sochatei) the children!' Do not read it as 'sochatei'; rather, read it as 'shochatei (those who kill) the children.'" And since Yaakov was far from the spilling of blood, Yaakov did not see an inadvertent emission all of his days - as they, may their memory be blessed, expounded (Yevamot 76a) upon the verse (Genesis 49:3), "Reuven, you are my firstborn, my might, and the first of my strength." Even though this is beyond one's control, he was so far from the spilling of blood that no inadvertent emission - which is connected to formation - came from him. And all of this is known to those that understand, as Yaakov and Esav are opposites: Esav was called, "ruddy" (Genesis 25:25), and he was a man of blood (Rashi on Genesis 25:25); whereas life was with Yaakov. And hence Yaakov also never died (Taanit 5b), as is known to one who stood in the council of the holy ones. These things are all appropriate for the forefathers from the angle of their level and their highest virtue. And therefore if [the Jews] lean towards the spilling of blood, they would be veering from the trait of Yaakov, who was fit for the Land, and they would be exiled from it.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Vayeshev; The Power of Praise 2

Reuben is the leader who might have been but never was. He was Jacob’s firstborn. Jacob said of him on his deathbed, “Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honour, excelling in power” (Gen. 49:3). This is an impressive tribute, suggesting physical presence and commanding demeanour.

Malbim on Job 11:1:10

• As regards the predicate [of the syllogism], viz. 'perish', we consider 'perishing' to be the annihilation of the physical body. For since we can only perceive what is palpable and not the essentials of things, as was explained above, we cannot perceive the intrinsic man. But in truth, though a person's exterior may perish, his essence, which is his internal soul, may thereby achieve bliss and perfection; excelling in pride and excelling in might (Genesis 49:3). The external pain that the senses feel is not proof of an internal pain, that of the soul itself. As has already been explained by the wise: True reward and punishment are not to be found in these perceptible misfortunes; that is, it is fitting that reward and punishment befalling man as a human being be through human goods and human misfortunes, not through benefits and misfortunes which are not human. Since this is the case, and [since] human goods consist of acquiring well-being of the soul - for this belongs to man by virtue of his humanity - not in acquiring sweet foods and [pleasant] sensory objects, for nutrition and sensation do not belong to man by virtue of his humanity, and also since human misfortune consists of the absence of well-being of the soul - I mean that its development be inadequate - it is clear that reward and punishment which befalls man by virtue of his humanity lies in the well-being of the soul and in the lack of such well-being...Since acquisition of well-being of the soul itself depends upon good and just actions...the good and evil which befall man by virtue of his humanity, proceed...in accordance with order and justice. (Gersonides' The Wars of the Lord, Part 4 Chapter 6, translated by J. David Bleich.) And so, even though the body may perish, the soul lives on; continuing to exist, eternal and receiving its reward after death. Regarding this, Zophar says; The real you will yet forget the misery, remembering it like flood waters long gone. For the timeless Hereafter will rise at midday, like daybreak breaking from the shadows, You can be sure of it, for there is hope, When buried in the ground, you will lie in safety, At rest, none shall make you afraid, Yea many will come to seek your intercession (Job 11:16-19).

Or HaChaim on Deuteronomy 28:21:5

ובזרעך עד עולם, "and in your offspring, forever." The reason for this is that the soul of man becomes evil, corrupt, through all the spiritually negative forces his sins have created and which become progressively more and more part of his personality. We described these outgrowths previously as being like children one sires or gives birth to. We have also explained in connection with Genesis 49,3 that the mystical element of death which G'd decreed upon Adam and all his descendants is due to the fact that all his descendants have at least indirectly tasted the sin which Adam tasted. The transformation in Adam's character brought about by his eating from the forbidden fruit became part of his genes, and therefore, albeit in a less intense form, part of the genes of his descendants. [Seeing that both Eve and Adam transmitted this, it could easily not become diluted through subsequent matings of one human being with a guilt-free and therefore unpolluted human being. Ed.] This is what the Torah means here when it writes: "and in your offspring, forever."

Or HaChaim on Deuteronomy 28:9:3

והותרך ה׳ לטובה בפרי בטנך, "And G'd will give you bountiful goodness, in the fruit of your womb, etc." Although the Torah had already mentioned earlier "the fruit of your womb will be blessed," there is a difference. At that time (verse 4) the promise was in return for studying Torah. Here the promise is a reward for observing the commandments. This is why the Torah had to detail it as one reward cannot be deduced from another reward. The Torah emphasises והותרך השם לטובה, "He will grant you additional goodness," and did not say פרי בטנך, "the fruit of your womb," because this promise is specifically designed to compensate you for observance of the negative commandments. The Torah means that in view of the fact that if one does not violate G'd's commandments one does not create negative, destructive forces in the universe, it follows that one's children will not be afflicted by these negative phenomena which are caused by one's own sins. Compare what I have written on the subject in connection with ראובן בכרי אתה, in Genesis 49,3.

Or HaChaim on Exodus 19:5:17

all evildoers are scattered," that man's deeds betray the state of his soul, such as the kind of state referred to in Deut. 29,17 as "a root that bears gall and wormwood." On the other hand, when the soul is wholesome it reflects sanctity. I have written more about this in connection with Jacob's criticising Reuben on his deathbed (Genesis 49,3). We explained there that if Reuben suffered from a character weakness this had to do with what Jacob thought about when he bedded Leah thinking she was Rachel. The arguments of Esau, Ammon and Moav, as well as Ishmael were of a similar nature. They accused G'd of having burdened them with hereditary character weaknesses which would make it difficult if not impossible for them to fulfil those parts of the Torah which G'd had mentioned to them. They did not brag about their faults. They only said that their lifestyle was proof that they had been burdened with such moral weakness as they exhibited already from birth, that the root of their collective soul was polluted. There was, however, a subtle difference between the arguments of Ammon and Moav on one side and those of Esau and Ishmael on the other. Ammon and Moav attributed their problems to an action by their forefather [or better by their respective matriarchs, Lot's daughters, seeing that Lot was unconscious at the time Ed.]. The Ishmaelites went further; they blamed G'd directly seeing that their matriarch Hagar had been told by the angel (Genesis 16,12) that the son she would give birth to would be unbridled and aggressive. The people of Edom blamed their patriarch Isaac who had encouraged Esau to live the life of a murderer by telling him: "you will live by your sword" (Genesis 27,40).

Or HaChaim on Exodus 23:19:2

The Torah emphasises "the house of the Lord your G'd," to exclude that such a son be brought to a brothel. Jacob performed this commandment as he said of himself when blessing Reuven: "you are my strength and the first fruit of my virility" (Genesis 49,3).

Or HaChaim on Genesis 29:23:4

ויבא אליה. He had marital relations with her. The reason that Jacob did not notice that the woman beside him was not Rachel was that a righteous man of his calibre did not engage in actions that would arouse him before performing the commandment of marital intercourse in order to produce children. There was no one who could match Jacob in this kind of piety. The Torah itself testifies in Genesis 49,3 that he was able to say of himself that Reuben was the product of the first time he emitted semen, i.e. ראשית אוני. Look at our commentary on that verse. He joined Leah without engaging in what is called "foreplay" in our parlance. Even after completing intercourse with Leah Jacob did not recognise her since everything took place in darkness as required by halachah (compare אור החיים 240).

Or HaChaim on Leviticus 19:3:7

There is another reason why the Torah commences with addressing an individual whereas at the end of the verse it addresses several people, at least. The Torah hints that if a son demonstrates that he respects his own father, the chances are that his son in turn will also show respect for him. You may attribute this to the principle we wrote about in connection with Genesis 49,3 that the roots of sanctity and impurity respectively are found in the mind of the father when he engages in marital intercourse in order to fulfil the commandment to be fruitful and to multiply. His spiritual input at that critical time will be reflected in the spiritual level of the child that is born from a union based on lofty ideals. Alternatively, the matter is psychological. When a son observes that his father belittles his grandfather or grandmother, he in turn will not feel the inclination to show respect or honour to his own father or mother. On the other hand, when a son observes that his father treats his grandfather with great respect, he in turn will be in awe of his father. As a result of such considerations the fulfilment of one act of reverence will lead to the fulfilment of two (or more) acts of reverence spanning at least two generations. This is reflected in the Torah's use of the word תיראו in the plural at the end of our verse. The Torah wrote the word at the end of the verse [not like כבד את אביך at the beginning of the verse in the Ten Commandments, Ed.] to show that one act of respect will eventually produce more acts of respect. This is a perfect illustration of what our sages in Avot 4,2 described as מצוה גוררת מצוה, that the fulfilment of one מצוה brings another in its wake.

Or HaChaim on Leviticus 22:12:8

Another thing which you the reader must know is that some people achieve the highest of the levels of spirituality we have described, i.e. they possess the נשמה לנשמה, whereas others achieve only lower levels respectively. However, if someone has not progressed beyond the level of possessing the נפש which is common to all creatures at birth even his good deeds count for nothing. His deeds do not possess the spiritual power to raise them towards the celestial regions. Our deeds in this terrestrial world impact on higher celestial regions only by means of the רוח, the first higher level of spirituality. The נפש itself is elevated to the level of רוח by means of man's (intentional) good deeds. When man achieves that level, the good deeds he performed previously become "his own," so that he is called in our literature בעל מעשים טובים, "the owner of good deeds." This is the mystical dimension of Proverbs 23,2: אם בעל נפש אתה, "if you have become the owner of the נפש. Ownership of your נפש is the result of having laboured to acquire it. The concept is that the רוח becomes the "owner" of the נפש as a result of fatigue caused by performance of good deeds by the body whom it inhabits. Both the נפש and the רוח ascend together and imbibe from the same holy source of sustenance as equals. The same holds true for the רוח in its value relationship compared to the נשמה, and for the נשמה in its comparative value relationship with the נשמה לנשמה. Acquisiton of the requisite spiritual level by a person may be due to one of two reasons. 1) The spiritual power bestowed by the father at the time of conception of the fetus; I have explained this in greater detail in Genesis 49,3 on the words ראובן בכרי, "Reuben is my firstborn." 2) It may be achieved by the independent effort of the person involved especially if assisted by Torah study. In connection with Leviticus 22,27: שור או כשב או עז כי יולד, "when an ox, a sheep, or a goat is born, etc.." The Zohar volume 3 page 91 describes that a human being through the help of Torah study is capable by his own efforts to achieve the highest spiritual plateau even though at birth he was spiritually under-endowed to the worst possible degree. The key to his success is how much he is prepared to tire himself in the process of Torah study. You should realise that in addition to the positive achievements of a spiritual nature we have described, the residue of Adam's sin which inhabits every human being to a greater or lesser degree affects different categories of people differently according to the level of spirituality they have attained. The reason for this is simply that the impact of that residue on the force called נפש is not to be compared with the impact of that same residue of spiritual pollution on such forces as רוח, נשמה, or נשמה לנשמה respectively.

Or HaChaim on Numbers 14:11:6

Shabbat 89 has the patriarchs Abraham and Jacob saying to G'd who had told them: "your children have sinned," that the Israelites who had spurned Him should be wiped off the face of the earth in order that G'd's honour not be impugned. Even the patriarchs did not want someone to anger G'd. Regarding the argument used by Moses during the episode of the golden calf that "G'd had taken so much trouble to orchestrate the Exodus of the Jewish people," and that therefore a new Jewish people could not have evolved during so many hundreds of years in an iron crucible such as Egypt, G'd said that in the end all these trials had proved worthless. The people did not even have faith in G'd after all the miracles He had performed on their behalf. As far as keeping the oath to the patriarchs was concerned, G'd suggested that Moses would become the founding member of a new nation descended from the original patriarchs. There remained the problem of how could one be certain that a new Jewish nation based on Moses would be any better than the present one? G'd argued that if the souls of the new Jewish nation would be based on Moses, surely they would be greater than those of the present Jewish people. Such souls would be closer to the source of sanctity than the souls of the present Jewish people had been. Compare my commentary on Genesis 49,3 about Reuben's soul having been flawed. The very fact that the present Jewish people had spent so many years in the morally corrupt climate of Egypt was a strike against them which a nation based on Moses would not have to contend with.

Ramban on Genesis 35:18:1

‘BEN ONI’ (THE SON OF MY SORROW). I am of the opinion that he was so called because he alone was born in the land of Canaan which lies to the south (yamin) as one comes from Aram-naharaim, just as it is said: In the south, in the land of Canaan; (Numbers 33:40.) Going on still toward the south. (Above, 12:9.) Binyamin thus means a son of the south, just as in the verse: The north ‘v’yamin’ (and the south) Thou hast created them. (Psalms 89:13.) For this reason the name Binyamin is here written “full” [with a yud after the mem to indicate that the name is derived from the word yamin (south)]. This is Rashi’s language. But I do not understand this claim that the Land of Israel lies to the south of Aram-naharaim for Aram is eastward of the Land of Israel, as it is written, And he came to the land of the children of the east, (Above, 29:1. ) and it is further written, From Aram Balak bringeth me, the king of Moab from the mountains of the East, (Numbers 23:7.) and Jacob crossed the Jordan which is to the east of the Land of Israel, and he returned by way of Edom which is south of the Land of Israel. Thus you find that Aram is south-east of the Land of Israel, and the Land of Israel is to its north. However, if Benjamin was born within the border of Bethlehem Ephrathah which is in the land of Judah — as it is written, Bethlehem in Judah, (Judges 19:2.) and it is further written, But thou, Bethlehem Ephratha, which art little to be among the thousands of Judah (Micah 5:1.) — this was in the south of the Land of Israel, and he was thus born between Beth-el and Bethlehem Ephrath. And if the place was in the hill country of Ephraim, then it is in the north of the Land of Israel, as it is written, Judah shall abide in his border on the south, and the house of Joseph shall abide in their border on the north. (Joshua 18:5.) And if it was in the portion of Benjamin, it was also not in the south, for it is written, And their border was on the north side. (Ibid., Verse 12.) Thus in any case there was no reason to call Benjamin “a son of the south.” The correct interpretation appears to me to be that his mother called him ben oni, and she meant to say, “the son of my mourning, similar in expression to: bread of ‘onim’ (mourners); (Hosea 9:4.) I have not eaten thereof ‘b’oni’ (in my mourning). (Deuteronomy 26:14.) And his father understood the word oni in the sense of “my strength,” similar in expression to: the first-fruits of ‘oni’ (my strength); (Genesis 49:29.) And to those who have no ‘onim’ (power). (Isaiah 40:29.) And therefore he called him Binyamin, “the son of power” or “the son of strength,” for in the right hand (yamin) there is strength and success, just as it is written: A wise man’s understanding is at his right hand; (Ecclesiastes 10:2.) Thy right hand shall overtake all those that hate thee; (Psalms 21:9.) The right hand of the Eternal is exalted. (Ibid., 118:16.) Jacob wanted to call him by the name his mother had called him, for all his children were called by the names their mothers had called them, and he thus rendered it to good and to strength. Now I have seen in Bereshith Rabbah: (82:10.) “Ben oni, ‘the son of my sorrow.’ And his father called him Benjamin, i.e., in the Sacred Language.” I do not know what this means for it is all the Sacred Language, and so are the names of all his sons in the Sacred Language. However, the Rabbis have alluded to that which I have said, namely, that Jacob rendered the expression so that it signified good.

Rashbam on Deuteronomy 21:17:1

כי את הבכור, the word כי means אלא, but. כי הוא ראשית אונו, for he is entitled to inherit the first of his father’s money. We find that the word און appears in this sense in Hoseah 12,9 מצאתי און לי, [clearly it cannot mean “I have found my virility there”, as it does in Genesis 49,3. Ed.] The word און also occurs in the sense of money in Job 20,10 וידיו תשיבנה אונו, “his own hands must give back his wealth.”

Rashbam on Genesis 1:1:1

בראשית ברא אלוקים, let the “intellectuals” realize that all the words of our sages and their interpretations are true and accurate. This is what the Talmud (Shabbat 63) had in mind when it quoted Rav Kahane saying that he had studied the Talmud until the age of 18 and had not yet appreciated that although the laws of the Torah are derived from the text, none of the interpretations are such that they can uproot the plain meaning of the text. They are based on anomalies in the text, not on the text itself wherever the law derived from the Torah appears to conflict with the plain meaning of the text. One example is Genesis 2,4 where the word בהבראם, a most unusual construction, used by the sages to declare that the world was created “for the sake of, or with the help of אברהם,” (Bereshit Rabbah 12,9) seeing that the letters in that word are the same as the ones in the name אברהם, [though in a different sequence. Ed.] I shall list the explanations of earlier commentators of old, in order to demonstrate why I did not follow in their footsteps. Some scholars understand the first verse to mean that “at the beginning G’d created heaven and earth.” This is an erroneous explanation, seeing that water preceded the creation of heaven and earth as we know from verse 2 where “the spirit of G’d” is described as already “hovering over the surface of the water.” Moreover, the Torah did not write בראשונה, which would have been appropriate if it had wanted to tell us that heaven and earth preceded all other phenomena in the universe. The word בראשית is in a construct mode, as in Genesis 10,10 ותהי ראשית ממלכתו בבל “the mainstay of his kingdom was Babylon.” A construct mode like this cannot describe the commencement of something but refers to something already in existence. As to the scholars who understand the word as equivalent to the word תחלה in Hoseah 1,2 i.e. so that it would mean “at the beginning G’d created the heaven,” i.e. before He created heaven and earth there was chaos, darkness on the face of the water, etc., so that it emerges that water had been created first, this too is nonsense. How could the Torah refer to a state of the earth prior to creation of the heaven? The plain meaning of the text is, as occurs many times, that something may be mentioned first in one instance although elsewhere this same phenomenon is mentioned as having occurred at a later stage. In Genesis 9,18 we are told about the three sons of Noach who left the ark after the deluge being Shem, Cham and Yephet, and the Torah adds that Cham was the father of Canaan. Although the information about Canaan is quite out of place at this juncture, the fact that later on the Torah tells us that Noach cursed Canaan, makes it necessary to mention him here, as otherwise we would not have known who this Canaan was whom Noachh cursed in verse 25 of the same chapter. We have a similar situation in Genesis 35,22 where, although Reuven’s conduct with Yaakov’s concubine Bilhah is mentioned, Yaakov’s reaction is not mentioned until shortly before his death when he explains why Reuven had not been viewed by him as suitable to occupy the position normally accorded to a firstborn (Genesis 49,3-4). In 35,22 the Torah already tells us that Yaakov had heard about what Reuven had done. Had the Torah not done so, the reader would have been taken aback at Yaakov’s remonstrating with Reuven at this late stage. There are many such examples. Our entire paragraph here was written by Moses in order for us to understand what is written in the Ten Commandments concerning the reason why the Sabbath is holy, i.e. that it is a symbol reminding us of the fact that G’d created the universe in 6 days and rested on the seventh day. (Exodus 20,10) If anyone were to think that the universe as such had already existed then in the format that we see it now, the Torah corrects such thinking by continuing with

Rav Hirsch on Torah, Genesis 49:1:5

הקבצו ושמעו! diese beiden Worte des sterbenden Vaters tragen die ganze jüdische Geschichte bis zum אחרית הימים. Materiell seid ihr בני יעקב, eine machtlose Minorität. Weil ihr aber eine so machtlose Minderheit seid, הקבצו, haltet zusammen, wachset ineinander, lasset euch nicht zerfällen, im קבוץ, in der Eintracht liegt eure Stärke; — und שמעו בני יעקב: nur durch eins kann die materiell schwächste Minderzahl der stärksten Majorität den Sieg abgewinnen, es ist der Geist, es ist שמעו, es ist die Hingebung an Geistiges, darum: שמעו בני יעקב! habet ein Ohr, habet Sinn fürs Geistige, "durstet" nach Geistigem, wie das Wort in seiner Tiefe heißt (שמע ist das geistige צמא), schöpfet, trinket gerne Geist! Dies ist das Testament unseres Vaters Jakob. "Eintracht und Geist" darin erkennt er Stärke und Leben seiner Kinder, und "wenn der Durst nach Geist in euch wach wird, so habet keinen anderen Durst als nach den Überlieferungen eures Vaters Jisrael, ושמעו אל ישראל אביכם!" Der Trunk aus dem jüdischen Born des Geistes und einträchtiges Zusammenhalten, dahin lautet das älteste Vermächtnis unseres sterbenden Vaters und das ruft uns noch das späteste Prophetenwort zu: והאמת והשלום אהבו (Secharja 8, 19). 
Raw Hirsch on Genesis 49: 3. הקבצו ,האספו, waren die ersten Gedanken, die Jakob beim Anblick seiner Söhne um sein Sterbelager erfüllten. Das Aneinanderhalten und das wache Interesse für alles Geistige war zunächst das Vermächtnis für alle. Soll aber eine solche, aus so verschiedenen Elementen bestehende Gesamtheit eine innere und äußere Einheit bilden, so bedarf sie einer Leitung; diese leitende Spitze sucht Jakob und mustert dazu seine Söhne. Am natürlichsten wäre diese Stellung dem Erstgeborenen zugekommen. Daher wendet er sich zuerst an Reuben.

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Ki Tetzeh; The Limits of Love 15

There is an even stronger connection. The unusual phrase “first of [his father’s] strength” appears only twice in the Torah, here (“for he is the first of his father’s strength”) and in relation to Reuben, Leah’s firstborn: “Reuben, you are my firstborn, my might and the first of my strength, first in rank and first in power” (Gen. 49:3).

The Five Books of Moses, by Everett Fox, Exodus, Part I; The Deliverance Narrative, Passover and the Firstborn 2

To close out the text’s celebration of the exodus event, the editor includes a peroration on the firstborn. This too is a reinterpretation of earlier religious practices. Many ancient cultures selected the firstborn as an object for sacrifice to the gods—whether firstborn of fruit, of animals, or of human beings—the grounds for this being that the firstborn represents the best that nature has to offer (see Gen. 49:3, where Jacob’s firstborn is “beginning of my strength”). The idea of strength is played upon in the reinterpretation of sacrifice: four times, including at the end of the passage, we are told that the firstborn is to be consecrated, “for by strength of hand Yhwh brought you out of Egypt” (vv.3, 9, 14, 16).

Tosafot Yom Tov on Pirkei Avot 3:14:1

BELOVED IS MAN, WHO WAS CREATED IN THE IMAGE. EVEN GREATER LOVE… AS THE VERSE SAYS, “FOR HE HAS CREATED MAN IN THE IMAGE OF GOD.” Rashi: man is beloved, as he was created in the image. Therefore, he must do the will of his Maker. R. Akiva was speaking of all men, as the verse he quotes for proof was said to all the sons of Noah, and not only to the sons of Israel. R. Akiva wished to find merit for all men, including Noahides. Rambam says this clearly in Hilchot Melachim 8:10: Moses commanded us in the name of G-d to compel all men to accept the seven commandments that the sons of Noah were commanded. Whoever does not accept them shall be executed. Such a one as accepts them is referred to as ger toshav in rabbinic literature… Whoever accepts the seven commandments and is careful to keep them is called one of the “pious of the nations” and has a share in the world to come. This is provided he accepts them keeps them because G-d has commanded them in the Torah and made known through Moses that the sons of Noah had previously been commanded to keep them. But if he does these things because his reason compels him he is not a ger toshav and is not one of the “pious of the nations,” or even [the text should read “but rather”] one of their wise men. Therefore, I wonder why it is that the commentators remained so distant from this approach and did not want to use it to explain the words of R. Akiva as applying to all men, limiting them instead to Jews alone. They drew support from the passage in the Talmud (Yevamot 61a), “you are called ‘man’, etc.”, stacking one midrashic reading on top of another! (The passage in Yevamot 61a is a midrashic reading of the word “man” in a verse in Ezekiel, and to assume that our mishna is using the word “man” to mean Jews only is likewise a midrashic reading; the end result, therefore, is midrashically reading “man” in our mishna based on further midrashically reading “man” in Ezekiel.) Because of this they had to contrive a forced understanding of the “image” and the verse that our mishna brings as proof. In my opinion, the following approach is the spacious, paved road. R. Akiva intends to instruct all men as we were commanded to do by Moses, per Rambam above. If that command extends to threats of destruction by the sword, it certainly includes persuasive speech intended to draw them to the will of their Maker. He speaks well of them and says that they are beloved in that they are created “in the image” in order to show them that the law of man is to keep the statutes and laws of G-d, as Rambam says. For since man is beloved of G-d, to the point that they he was created in His image, he must do the will of his maker, as Rashi writes. Now we understand why the mishna chooses this verse, despite the fact that there are several similar verses that precede it, for instance “Let us make man in Our image.” For this verse is the only one that is given as a rationale for a commandment; when G-d commands Noah and his sons not to kill, he gives the reason “because G-d has made man in His image,” and R. Akiva is speaking to the Noahides as well. We also understand why here the mishna says “in the image” and leaves out the verse’s descriptor “of G-d”, but later in the section about “children” it says “they were called children of G-d”, for this is a rebuke to the nations. They were created “in the image,” i.e. “in the image of G-d”, but only created such—since they do not keep the commandments, or if they do keep them they do not do so because G-d commanded them, they cannot be described as being “in the image of G-d”. This also accords with the idea of “the image,” which Rambam has explained in the Guide for the Perplexed 1:1 as referring to the intellect that is unique to man and is his true essence. The purpose of this intellect is to know G-d to the extent it is possible and within man’s abilities. This truly wise sage chose his words cleverly and did not say that they are “in the image of G-d,” for they are lacking knowledge of G-d, and when the verse says that He “made man in the image of G-d” it means that this was the intent of the creation of man, i.e. that he have the kind of intellect which can reach knowledge of G-d. Since, however, the reality is that “they neither know nor understand, they go about in darkness” (Psalms 82:5) and the potential has not been actualized, it is only fitting that the mishna say they were created “in the image” and not “in the image of G-d”, since the intended knowledge of G-d was not achieved and they are left only with potential, which is fittingly called simply “the image.” This seems to be the explanation of R. Akiva’s words. Based on this, we can see that the following mishna has chosen its language very carefully, as I will explain there. Also, this is another facet of why Israel is “especially beloved”—for they are already beloved to G-d as part of mankind, which He made in His image, and they are still more beloved, “foremost in rank and foremost in honor” (Genesis 49:3), on account of two other things: they are children of G-d, which is the “rank” as it is a great virtue, and they possess the desirable utensil, the Torah, which is “honor,” as in “G-d will give his nation honor” (Psalms 29:11) [*which verse the Sages have expounded in the Talmud, Zevachim 116a as referring to the Torah].

Tribal Lands, Chapter 1; Reuven 69

It was a rather subdued Reuben, haphazardly retreated to a sprawling jumble of tents, who was most easily dismantled by the Assyrian king Tiglath-Pileser in 732 Bce, as he waged his first campaign against the Kingdom of Israel. Tiglath-Pileser managed a painless victory against Reuben, who finally lay claim to being first: “Reuben, you will be the first to receive your land inheritance…and also the first to lose it” (Yalkut Shimoni 157). (Also MHG, Genesis 49:3. Compare with BR 82:11.)

Tur HaArokh, Genesis 35:18:3

בנימין, “son of my right.” Rashi explains the name in terms of Binyamin being the only one of Yaakov’s sons who had been born on the soil of the Holy Land. This land is to the south when one comes from Aram Naharayim, i.e. it is on the right hand side of the traveler. Nachmanides objects by proving that the Land of Israel is not situated to the south of Aram Naharayim. He claims that the reason that Yaakov called this son Binyamin was because his mother had called him Ben Oni, a word having a negative connotation, so that his father gave this word a positive connotation, i.e. he did not change the name but the meaning of the name, giving it the same meaning as in Genesis 49,3 where he described Reuven as כוחי וראשית אוני, “my strength and the first of my vigor.” The word בנימין referring to the strength of one’s right hand, is therefore very appropriate [all Biblical atlases have Aram Naharayim north-east of the land of Israel, so that Rashi appears correct, from the point of view of Geography, though Nachmanides’ approach that Yaakov did not actually change the name Rachel gave is more appealing. Ed.] Basically, all the sons remained known by the names given them by their mothers. Yaakov simply gave the name Ben Oni a positive connotation.

Tur HaArokh, Genesis 41:45:2

ויתן לו את אסנת בת פוטיפרע...לאשה, “He gave him Ossnat, daughter of Potiphera as a wife.” He did not give him as a wife the daughter of a member of the Egyptian political hierarchy, but the daughter of Potiphar, Joseph’s former master. This was a politically inspired move, designed to stifle any protest movement that might be sparked by Potiphar resenting that his former slave had now become the economic czar of the empire, with power over life and death. Seeing that he made Joseph Potiphar’s son-in-law by this astute maneuver, he was certain that the former master would now boast about being Joseph’s father-in-law. Rashi also agrees that the man called here Potiphera, was the one that used to be Joseph’s master and is known to us as Potiphar. The name change reflects that he had become castrated. The description by the Torah of the position of this man as “the priest of On,” prompted Rashi to give this commentary, as the word און is an expression of “greatness, strength,” as we know from Yaakov describing his first born son Reuven as ראשית אוני, “the first product of my virility” (Genesis 49,3). In his capacity as the chief executioner, Potiphar occupied a position of power. Nachmanides writes that the attribute כהן און, indicates that as a result of his castration Potiphar felt very embarrassed and decided to devote the rest of his life to a monk-like existence in a Temple, far from the eyes of the world. It is quite possible that the word “On” is the designation given to the specific deity whom Potiphar worshipped as a priest. The description of Yitro as כהן מדין, similarly describes the deity that Yitro used to serve in his position of priest. Our sages illustrate this when they said that he would offer fatted calves to this deity. (compare Yalkut Shimoni Judges 1) Some commentators claim that Potiphar took refuge in a monastery out of fear that Joseph would revenge himself on him for having thrown him into jail.

Talmud

Abaye questions if everyone is like Jacob, who never experienced an emission of semen, as implied by the conception of his first son Reuben from his first drop of seed. This suggests that there is no need for specific measures to bring a man to ejaculate.

Yevamot 76a:4

Abaye said: Is that to say that everyone is like our Patriarch Jacob, with regard to whom it is written: “Reuben, you are my firstborn, my might and the first fruits of my strength” (Genesis 49:3), implying that Jacob never experienced an emission of semen in all his days, so that his eldest son Reuben was conceived from his first drop of seed, i.e., “the first fruits of my strength.” The implication is that there is certainly no need for such measures in order to bring a man to ejaculate.

Tanakh

In Deuteronomy 33:6, Moses blesses Reuben, asking for him to live and not die despite having a small population.

Deuteronomy 33:6

May Reuben live and not die, Though few be his numbers.

Targum

Reuben was initially meant to receive the birthright, priesthood, and kingship, but due to his sin, these were given to Joseph, Judah, and Levi instead.

Onkelos Genesis 49:3

Reuvein, you are my firstborn, you are my strength, and the beginning of my manhood [power]; superior in rank and superior in power [it would have been right for you to take three portions—the birthright, the priesthood, and the kingship].

Targum Jerusalem, Genesis 49:3

REUBEN, my firstborn art thou, my strength, and the beginning of my sorrow. To thee my son Reuben would it have pertained to receive three portions above thy brethren, birthright, priesthood, kingdom: but because thou hast sinned, Reuben, my son, the birthright is given unto Joseph, the kingdom to Jehuda, and the high priesthood to the tribe of Levi.

Targum Jonathan on Genesis 49:3

Reuben thou art my firstborn, the beginning of the strength of my generation, and the chief event of my thoughts To thee belonged the birthright, and the high priesthood, and the kingdom: but because thou hast sinned, my son, the birthright is given to Joseph, and the, kingdom to Jehuda, and the priesthood to Levi.

פַּ֤חַז כַּמַּ֙יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה׃ 4 J Unstable as water, you shall excel no longer; For when you mounted your father’s bed, You brought disgrace—my couch he mounted!
Yaakov penalized Reuven for defiling his father's bed by not giving him the rights of the firstborn, transferring them to Yosef instead. Reuven's impulsive actions led to a loss of privileges, but through repentance, he was ultimately forgiven and blessed by Moses. The Aḥerim state that Reuben rearranged two beds, one of the Divine Presence and one of his father, symbolizing his innocence. The Torah justifies Yaakov's decision to transfer the birthright from Reuven to Yosef due to character deficiencies, as seen in Bereshit 49:3–4.

Chasidut

Yaakov penalized Reuven according to the nature of his sin by not giving him the rights of the firstborn, as he saw in a prophetic vision that two more tribes would become part of the Jewish people. Yosef gained the rights of the firstborn, which corresponds to the divine service of prayer, a double portion that was taken from Reuven for defiling his father's bed, as the birthright is dependent on guarding the brit.

Kedushat Levi, Genesis, Vayechi 4

Genesis 49,4. “unstable as water, you will not enjoy ‎the additional portion due to the firstborn;” How could ‎Yaakov deliberately ignore the commandment not to deprive ‎even the son of a wife who was hated of the rights accruing to ‎him as a firstborn? (Deut. 21,17) Nachmanides writes concerning ‎this problem that Yaakov penalized Reuven in accordance with ‎the nature of his sin. Personally, I believe that Yaakov saw in his prophetic ‎vision of the future what the Torah calls ‎גוי וקהל גויים‎, “a nation ‎and a community of nations,” (Genesis 35,11) a promise made to ‎him by G’d at a time when he personally had concluded siring ‎children, that another two tribes would become part of the Jewish ‎people, so that in order for the number of tribes not to exceed ‎the number 12, “something had to give.” He had not been aware ‎that these two “tribes” would not be sons, but grandsons of his. ‎The only way he was able to explain G’d’s promise of two more ‎tribes was by assuming that an existing one would prove ‎unworthy.‎

Likutei Moharan 2:2:2

Yosef, who guarded the brit, gained the rights of the firstborn. This corresponds to the divine service of prayer, which is an aspect of the double portion [inherited by the firstborn]. For prayer is itself twofold, as it is comprised of both praise of God and requesting one’s needs. This corresponds to “a double-edged sword in their hand” (Psalms 149:6) —i.e., two edges, a double portion. It was taken from Reuven, because he defiled his father’s bed (Genesis 49:4) ; for [the birthright] is dependent upon guarding the brit .

Commentary

Reuben is criticized for his hasty, impulsive behavior, symbolized by bursting forth like water, leading to the defilement of his father's bed, which resulted in the loss of his privileges as the firstborn. The term "went up" is interpreted as meaning the removal or destruction of the bed, symbolizing the end of marital relations with Bilhah. Reuben's failure to repent promptly led to the loss of his advantages, with Jacob forgiving him but not allowing him to excel as a leader. The incident is seen as a momentary lapse in judgment, rather than a serious crime, resulting in a mild rebuke from Jacob.

Chizkuni, Genesis 49:4:1

כי עלית, “when you mounted;” “you desecrated Him Who is present even when I have intimate relations with my wife.” Yaakov accuses Reuven that as of the day when he invaded his privacy, he no longer had marital relations with Bilhah. Furthermore, when you desecrated my couch, you desecrated yourself and removed the sanctity of the kingship and the first-born status from yourself. Thus Jacob transferred the first-born status to Joseph. There are commentators who explained that Jacob said all of this to his other sons so that they should not wonder why he spoke so harshly to Reuven who had sinned gravely. The word עלה occurs in the sense of “departing, withdrawing its presence,” also in Psalms 102,25: על תעלני בחצי ימי, “do not take me away in the midst of my days.”

Da'at Zekenim on Genesis 49:4:1

כי עלית על משכבי אביך, “you went up to your father’s bed;” On which occasion did this take place? At the time when Leah traded Yaakov’s turn to spend the night with Rachel for the mandrakes her son Reuven had found. (Genesis 30,15). (Br’eshit Rabbah 96.4)

Da'at Zekenim on Genesis 49:4:2

חללת יצועי עלה, “you did defile Him Who used to ascend my couch. (The Holy Spirit)” Yaakov’s curse was to remain in force until Moses Deuteronomy 33,6 said: יחי ראובן ואל ימות, “may Reuven live and not die.” In the meantime it had been Moses who was allowed to ascend to G–d’s residence on the Mount; (Exodus ומשה עלה 19,3). An alternate interpretation of this phrase: “you have desecrated my couch which until that time had been on a higher level than that of my father and grandfather, each of whom had had a son that was not loyal to the Jewish tradition.” Yaakov, as if speaking about a third person, when he said משכבי אביך, “the couch of your father,” instead of: “my couch,” repeated this method when saying יצועי עלה, “he ascended my bed.”

Ibn Ezra on Genesis 49:4:1

UNSTABLE. Because you acted unstably as water does.

Ibn Ezra on Genesis 49:4:2

HAVE NOT THOU THE EXCELLENCY. (Some say) that al totar (have not thou the excellency) means, you will not have the advantage. (According to this interpretation our line reads: Unstable as water / you will not have the advantage; i.e., because you acted unstably as water does, you will not have the advantage of rank and power.) However, if this were the case then our text should have read al tutar rather than al totar; i.e., the vav of totar should have been vocalized with a shuruk. (Totar is vocalized with a cholam. If al totar means you will not have the advantage then totar is a passive, i.e., a hofal, and should be written tutar and not totar which is a hifil and a causative. Cf. Filwarg.) Others say that our clause should be interpreted thus: you acted unstably as water that is poured out of a vessel and you gained nothing thereby (al totar). (The advantage of this interpretation is that totar is not irregularly vocalized. Al totar is a hifil imperfect with the meaning of a perfect It literally means you will not gain. Here it means you did not gain anything; that is, you gained nothing by acting rashly. For an alternate interpretation see Krinsky.) However, I disagree with this interpretation. The term al is always used in Scripture as an imperative. (The point is al totar cannot be translated as you gained nothing because al is an imperative meaning don’t This comment also negates the first interpretation quoted by I.E. since there, too, al is not used as an imperative (Filwarg).) The latter fact is not negated by the fact that we find al used once in a non-imperative sense in In the way of righteousness is life, And in the pathway thereof there is no (al) death (Prov. 12:28). (I.E.’s point is that one irregular usage of al does not disprove his contention that al is always used as an imperative.) The correct translation of our clause is: do not seek any advantage (al totar) even one as insignificant as water. (In other words al totar means do not seek any advantage. This comment presents a problem. I.E. reads, “even one as insignificant as water (afilu pachaz ka-mayim).” This reading is extremely difficult since up to now I.E. explains pachaz ka-mayim as referring to Reuben’s action, not to Reuben’s punishment. Filwarg suggests deleting these words. Krinsky and Cherez emend afilu to attah (you). Weiser suggests that this comment has been misplaced and that its proper place is after Saadiah’s comment. In this case I.E. amplifies Saadiah’s explanation that pachaz means something insignificant. However, it appears that I.E. anticipated Saadiah’s interpretation of pachaz ka-mayim.) Accordingly the vav of totar is properly vocalized with a cholam, and it follows the paradigm of tosaf (more) in Think upon the battle, thou wilt do so no more (al tosaf) (Job 40:32). (Totar is a hifil and follows the paradigm of tosaf which is also a hifil. Since tosaf is a hifil the text should have read tosef. But as the word comes at the end of a verse the tzere changes to a pattach. Similarly totar should have been written toter but as it concludes a segment of a poetical line the tzere changes to a pattach. Cf. Rashi on Job 40:32 (Cherez). Thus totar is similar to tosaf.) Rabbi Saadiah Gaon explains our line as follows: you will not have any advantage over your brothers even one as insignificant as water. According to Saadiah pachaz (unstable) comes from the same root as pochazim (light, insignificant) in vain and light (pochazim) fellows (Judges 9:4), and the root of the word pachaz does not have to be inverted. (As it must be if we interpret the word to mean unstable. Pachaz (unstable) comes from the root chet, peh, zayin (chafaz) which means to hurry. However, the root of pachaz is obviously peh, chet, zayin. By interpreting pachaz to mean unstable we are saying that we must invert the root chet, peh, zayin into peh, chet, zayin. However, according to Saadiah pachaz has its own root, peh, chet, zayin, and means light, insignificant.)

Ibn Ezra on Genesis 49:4:3

THEN DEFILEDST THOU IT. From the day that thou defiled my couch, my conjugal couch was removed. (The part of the verse under discussion reads: Then defiledst thou / my couch went up. I.E. reads “my couch went up” as if written, my couch went up from me. He interprets it to mean, my couch was taken away from me. According to I.E., in Chapter 7 of his Yesod Mora, Jacob ceased cohabiting with his wives after Reuben defiled his couch. His reason was: Rachel was dead, Bilhah defiled, and he was angry at Leah because of what her son did and therefore slept neither with her nor her handmaiden Zilpah. “My couch went up” thus means, my conjugal bed ceased to function. Filwarg suggests that the reference may be only to Bilhah.) Yetzu’i alah (he went up to my couch) is to be interpreted as if written yetzu’i alah me’alai (my conjugal couch went up from me). Furthermore, the word alah (went up) at times has the meaning of cut off, (In this case yetzu’i alah means my couch was cut off or destroyed.) as in O my God, take me not away (al ta’aleni) in the midst of my days (Ps. 102:25). Our chapter is clearly explained in Chronicles where we read, Reuben (was) the first-born of Israel…but, forasmuch as he defiled his father’s couch, his birthright was given unto the sons of Joseph the son of Israel, and he was not to be reckoned in the genealogy as first-born (I Chron. 5:1). Chronicles then tells us that Joseph received the birthright and Judah the kingship (Ibid. v. 2). Some explain that and he was not to be reckoned in the genealogy as first-born means that the listing of the order of the twelve sons would start with Reuben. (In other words, and he was not to be reckoned in the genealogy as first born refers to Joseph, not to Reuben.)

Or HaChaim on Genesis 49:4:1

פחז במים, "Hasty, like water, etc." Jacob accused Reuben of acting with haste, not trying to control his emotions and urges, failing to vanquish the spark of evil which was rooted within him. As a result of that failure he would be deprived of the three distinctions we have described i.e. birthright, priesthood and royalty.

Or HaChaim on Genesis 49:4:2

When Jacob added אל תותר, he hinted that although Reuben had displayed haste in doing something which held no advantage for him, he had not displayed the same haste when it came to doing something useful, i.e. repenting his mistake. Our sages in Baba Kama 92 say that it was Yehudah who triggered Reuben's eventual repentance. Although Bereshit Rabbah 84,19 states that G'd complimented Reuben on being the first human being who had repented [without having been accused by anyone as yet, Ed.], Reuben had not uttered a confession of his sin until he had heard about Yehudah doing this during Tamar's trial. Perhaps Reuben's tardiness in confessing his mistake was the reason that royalty was conferred on the descendants of Yehudah instead. It was Yehudah's reward for being the cause that triggered the final stage in Reuben's repentance. Reuben may have lost the priesthood to the descendants of Levi as a result of later developments as mentioned in Deut. 33,8 לאיש חסידך אשר נסיתו במסה, "Be with Your faithful one whom You tested at Massah" (when that tribe did not complain). Regardless of when Levi qualified for the priesthood, Reuben forfeited his claim to it already during Jacob's time. The words אל תותר mean that Reuben was deprived of all his erstwhile advantages over his brothers. Jacob transferred one of his former distinctions to Joseph, a second one to Yehudah, and he left the third one pending until G'd eventually accorded it to part of the tribe of Levi.

Or HaChaim on Genesis 49:4:3

Jacob said כי עלית to explain how it was possible that a son of his could commit such an act. He hinted that at the time (the wedding night) his thoughts had been confused as he had been under the impression that he had married and was sleeping with Rachel. In other words, he had actually slept in two beds, physically he had shared Leah's bed, whereas mentally he had considered himself in bed with Rachel. This is the reason Jacob spoke about Reuben having mounted משכבי אביך, the beds (pl) of your father. This was the original cause of Reuben eventually becoming guilty of his misdemeanour. When Jacob added the word אז, then, he indicated that the true defilement took place then; the first time Reuben desecrated his father's bed was at the time he was conceived in the wrong womb, Leah's instead of Rachel's. Jacob's משכבים were desecrated at that time, whereas Reuben personally had defiled Jacob's יצוע when he mounted the bed in Bilhah's tent.

Rabbeinu Bahya, Bereshit 49:4:1-3

כי עלית משכבי אביך, “because you mounted the couch of your father.” Yaakov revealed here that when the Torah wrote of Reuven that he “slept with Bilhah” (Genesis 38,22) that that verse is not to be taken literally, but that all he did was to disarrange the sheets on his father’s couch, compare Shabbat 55 where it is made clear that Yaakov criticised Reuven only for mounting the bed. This in itself was an act of desecration. According to the Talmud the words אז חללת...אביך must be understood as “then you desecrated your father (in heaven) whose Presence was associated with my bed.” Proof of the validity of this interpretation is the fact that Yaakov spoke of משכבי אביך, “your father’s beds (pl).” On the same folio of the Talmud our sages also said that this means that Reuven desecrated two couches, two sheets, that of his father, and that of the Divine Presence. The authors of that interpretation were forced to say this as they were of the opinion that the Divine Presence, שכינה, was ever present in Yaakov’s vicinity. G’d was never out of Yaakov’s thoughts. We have an interesting nuance in Genesis 30,16 where the Torah speaks of Yaakov sleeping with Leah on a night which was not originally her turn [in return for her giving Reuven’s dudaim to Rachel. Ed.]. The Torah does not write וישכב עמה בלילה ההוא, “he slept with her on that night,” but it writes: וישכב עמה בלילה הוא, “He (G’d) slept with her at night.” This is proof that the Divine Presence was present even on Yaakov’s couch. Leah’s conceiving on that night may well have been helped by that Divine Presence. She may have been aware of this when she called the son born to her as a result יששכר. This episode also teaches that anyone who honours his father also honours G’d vicariouly. Conversely, anyone who dishonours his father dishonours G’d at the same time. All of this corresponds to what our sages (Kidushin 30) taught that every human being is the result of input by three partners, i.e. his father, his mother, and G’d (who provides the soul). As a result, G’d accounts it as a meritorious deed when someone honours his father and mother, seeing that by honouring His partners such people honour G’d Himself. By doing this they treat G’d as if He were present in the company of his parents. Another Midrash (Yalkut Shimoni 157) states that the words אז חללת יצועי עלה, reflect Yaakov saying to his son Reuven: “your sin will not be fully expiated until the presence on earth of the one of whom the Torah writes (Exodus 19,3) ומשה עלה אל האלו-הים, ‘and Moses ascended to G’d.’” When Moses came to Mount Eyval (Deut. 27,20) and appointed the tribe of Reuven as the first one (amongst the ones who would utter the curses) we find that the paragraph contains the words: “cursed anyone who sleeps with the wife of his father.” This is proof that by that time Reuven’s misdemeanor had finally been totally expiated. You should also know that the very name Reuven is an allusion to the attribute of Justice and how it operates in our terrestrial world. I have dealt with the subject of the mystical dimension of the names of the twelve sons of Yaakov in Genesis 29, 32-34.

Radak on Genesis 49:4:1

כי עלית משכבי אביך, when you committed that act, חללת יצועי, you defiled my couch; your act prevented me from having any further marital relations with my wife Bilhah. My grandfather explained the expression יתר שאת as an allusion to atonement. [שאת from the root נשא, to elevate, i.e. to forgive as in ונשאתי לכל המקום, “I will forgive the whole place” (Genesis 18,26) Ed.] If so, far from putting down Reuven in his final words to him, Yaakov blessed him by offering his forgiveness at this time for the sin he had committed. against him.

Ramban on Genesis 49:4:1

UNSTABLE (‘PACHAZ’) AS WATER, YOU HAVE NOT THE EXCELLENCY. Pachaz is a noun, derived from the expression, Vain and reckless (‘upachazim’) fellows, (Judges 9:4.) meaning “hasty and impulsive people.” Our Rabbis have made steady use of this word: “I was looking at my image in the water and my evil inclination rose (pachaz) within me,” (Nedarim 9b.) that is “my evil inclination leaped upon me” They said further: “It is their recklessness (apichzeihu) which they are revealing,” (Sanhedrin 57a. See Note 63 in my Hebrew commentary, p. 265.) meaning their impulsiveness. “A reckless (p’chizah) people, who spoke before listening, you still retain your recklessness (‘b’pachzuteich’),” (Shabbath 88a.) meaning “hasty and impulsive.” It is possible that this word pachaz is a permutation of the word chipazon (hurry). (As is the case with the words; keves and kesev, both of which mean “lamb,” and other similar words.) Jacob was thus saying: “Since you burst forth as water, you shall no longer excel for thou wentest up to thy father’s place of repose in thy haste and impulsiveness. Then didst thou profane them, (The Hebrew is mishk’vei (places of repose), which is in the plural form. Hence Ramban writes otham (them).) when your recklessness ascended my couch like the rising and gushing water.” This is similar to the Scriptural description of water: Now, therefore, behold, the Lord bringeth up upon them the waters of the river, mighty and many, even the king of Assyria and all his glory; and he shall come up over all his channels, and go over all his banks; and he shall sweep through Judah, overflowing as he passeth through. (Isaiah 8:7-8.) Our Rabbis have said: (Shabbath 55b. It is found here in Rashi in the form mentioned by Ramban.) “Then didst thou profane He Who hovered over my couch, meaning the Shechinah” that used to abide above my [Jacob’s] couch. Yet the verse says, Forasmuch as he [Reuben] defiled his father’s couch, (I Chronicles 5:1. This clearly shows that it was “the couch” which was defiled and not, as the comment of Rashi would have it, the Shechina. Ramban proceeds to answer that Scripture modifies the expression out of respect for the Divine Presence.) thus clearly stating that it was the couch which was defiled! But perhaps [out of respect for the Divine Presence, Scripture] modifies the expression there. But if [we accept the explanation that Scripture modifies the expression], it is possible that the word alah (going up) refers to [Jacob, thus saying, “then didst thou profane my couch upon which I used to go up],” just as in the verse, Nor go up into the bed that is spread for me. (Psalms 132:3.) Thus Jacob’s intent is to say: “Then thou didst defile me;” He spoke in the third person (Alah, “he” went up.) only as a matter of respect. Similarly, the verse, Forasmuch as he defiled his father’s couch, (I Chronicles 5:1.) is a Scriptural modification, meaning “forasmuch as he [Reuben] defiled the one who goes up (I.e., Jacob. His name though is not mentioned directly, as a matter of respect.) upon his father’s couch.” From the literal meaning of this verse it would appear as I have explained it in Seder Vayishlach, (Above, 35:22.) i.e., that it was Reuben’s intention to disqualify Bilhah from his father so that she should no longer give birth to children, thus lessening his share as the firstborn. It was for this reason that Jacob said to him that it was reckless and impulsive to think that he would gain thereby, whereas he had no profit from it but only loss.

Rashbam on Genesis 49:4:1

כי עלית על משכבי אביך, for through your having mounted your father’s bed, (you disgraced, etc.). Reuven having been deprived of his privileges as first-born has been spelled out more clearly in Chronicles I 5,1-2) “He was the firstborn of Israel; but when he defiled his father’s bed, his birthright was given to the sons of Joseph, son of Israel, so he is not considered as first-born in genealogy.”

Rashbam on Genesis 49:4:2

יצועי עלה, the indirect mode עלה, “he mounted,” means “you were about to mount.” We find numerous instances in Scripture when a past tense is not really a past tense, such as when Avraham said to Efron that he had already given the money for the cave of Machpelah, נתתי כסף השדה קח ממני, when what he meant was that he had the money all ready and prepared. (compare Genesis 23,13). [Avraham could not have paid for the field at that time, not having wanted to buy the field nor even having made an offer to buy it. He would have considered it improper to ask someone to sell an ancestral field. Ed.]

Rashi on Genesis 49:4:1

פחז כמים The impetuosity and the precipitance with which you so hastily showed your wrath, just like water that rushes headlong in its course — therefore

Rashi on Genesis 49:4:2

אל תותר THOU SHALT NOT BE SUPERIOR— you will not receive all these many prerogatives that were proper to you. And what was this impetuosity which you displayed?

Rashi on Genesis 49:4:3

כי עלית משכבי אביך, אז חללת BECAUSE THOU WENTEST UP TO THY FATHER S PLACE OF REPOSE; THEN PROFANEDST THOU Him Who hovered over my couch — the Name of the Shechina that used to abide above my couch (Shabbat 55b and Rashi there).

Rashi on Genesis 49:4:4

פַּחַז is a noun (a segolate noun like נַחַל) and has its accent therefore on the first syllable, and the entire word (both syllables) is punctuated with Patach, for were it the past tense of a verb, half of it (the first syllable) would have been punctuated with Kametz and the other half with Patach, and its accent would have been on the last syllable.

Rashi on Genesis 49:4:5

יצועי denotes a couch, because it is spread (root יצע) with mattresses and sheets; it occurs in this sense frequently in Scripture: (Psalms 132:3) “Nor go up into the bed that is spread for me (ערש יצועי)” ; (Psalms 63:7) “When I remember thee upon my (יצועי) couch”.

Rav Hirsch on Torah, Genesis 49:4:1

Es ist zu bedauern, daß die Radix פחז nicht öfter vorkommt. Aus אנשים רקים ופוחזים sieht man ebenfalls, daß es einen Charaktermangel bedeutet (Richter 9, 4). Allein unbestimmt bleibt, welchen. Unglücklicherweise steht es hier mit Wasser zusammen. Es gibt aber kaum etwas, das so verschiedene Auffassungen zulässt wie Wasser. Wasser hat keine innere Festigkeit, somit: Haltlosigkeit wie Wasser. Wasser fließt immer nach unten, strebt nach dem Niedrigen (wofern es nicht vergeistigt zur Regenbildung in Wolken aufsteigt). Wasser ist flüssig, bewegt sich rasch vorwärts etc. Im Munde unserer Weisen heißt איפחו צלוחיתו: das Überfließen des Glases. Die allgemeinste, dem Flüssigen als solchem innewohnende Eigenschaft wäre: der Mangel an Kohäsion, somit die Haltlosigkeit. — אל תותר ist Hiphil und heißt darum wohl nicht: du darfst keinen Vorzug haben, sondern ist Prädikat zum Subjekt פחז, die Haltlosigkeit deines Charakters gestattet dir den Vorzug nicht, weil du etc., da hast du den entweiht, der etc., also: dich; es ist milde umschrieben. Indem nun aber gleichwohl hier gesagt ist: du bist der köstlichste Edelstein in meinem Schatz, bist כחי וראשית אוני, allein zum Führer der Familie taugst du nicht, der muß עז sein, der darf sich nicht durch linde, schmeichelnde Winde und auch nicht durch stürmende Orkane bewegen lassen, muss innere Charakterfestigkeit haben, nicht haltlos wie Wasser sein — so ergibt sich aus allem dem, daß denn doch der ganze Vorgang nicht jene Bedeutung haben könne, die in dem schroffen Worte וישכב sein יתר שאת ויתר עז war und כח אביו וראשית אונו liegt. Einem Sohne, der וגו׳ sollte, wird auch ein sonst leichteres Vergehen hoch angerechnet. Ein wirkliches Verbrechen hätte ein Jakob bei einem Reuben nicht so milde und leicht als פחז כמים bezeichnet.

Sforno on Genesis 49:4:1

אז חללת יצועי עלה, at that time you defiled your father’s dignity. Alternatively, Yaakov may have referred to Reuven’s act being a desecration of G’d’s honour. As an appropriate punishment, Reuven’s own status, which had been one of special honour, would be diminished accordingly.

Siftei Chakhamim, Genesis 49:4:1

The Name... [Rashi knows this] because “profaned” refers to Hashem. “To profane” can be said regarding Hashem, as in the expression חילול השם. But “To profane” cannot be said about a bed, and he who explains it so is mistaken.

Steinsaltz on Genesis 49:4

However, because you were impetuous as water, you shall not excel, as you lost your precedence because you mounted your father’s bed, the bed of your father’ wife, which is the prime example of your impetuousness. Then you desecrated he who ascended my couch, yourself. 12 Alternatively, this is referring to the Divine Presence that resides there. 13 Others explain that the phrase “he who ascended [ ala ]” means “removed.” 14 In other words, from that day the couch, or Jacob’s honor, was removed, as he was forced to separate from Bilha due to this incident. Yet another explanation is that Jacob is saying to Reuben: You desecrated my bed and marital activities, which should have been above [ lema’ala ] and beyond your concerns; therefore, you forfeited your status as firstborn.

Tur HaArokh, Genesis 49:4:1

אז חללת יצועי עלה, “then you desecrated Him Who abode on my bed.” According to our sages, Yaakov referred to Reuven having desecrated the Presence of the Divinity, which was ever present near his father’s bed. Another explanation: your פחז, i.e. “your haste,” which was comparable to the ease with which water gushed forth from a spring, caused you to forfeit your advantage, for in your haste to ascend my couch you desecrated it thereby. Ibn Ezra understands the word עלה here as meaning “disappeared, withdrew,” as if the Torah had written עלה מעלי, “distanced himself from me.” He quotes David in Psalms 102,25 אל תעלני בחצי ימי, “do not let me die when only half my allotted lifespan is over.” Rabbi Joseph Kimchi views the paragraph as a blessing (just as the others) each of the sons receiving a blessing compatible with his personality. He includes the wish that just as he is willing to forgive Reuven for his indiscretion, so may the Lord also forgive him this sin. As a result you will be able to display the natural advantages common to a firstborn. The word שאת appears in the context of forgiveness, (Genesis 4,7 with Kayin). Yaakov described Reuven’s inability to control his libido as comparable to water gushing forth. The episode was understood by Yaakov to have been a momentary failure of reason controlling natural urges, resulting in his couch being desecrated. The word עלה belongs to the words פחז כמים instead of being part of חללת יצועי.

Liturgy

Both the Shabbat Siddur Sefard Linear and Siddur Ashkenaz include a prayer for rain during Yom Tov, referencing the description of the people as "turbulent as water" from Genesis 49:4. The Siddur Ashkenaz also mentions the separation of the Kohein Gadol from the people, as detailed in Mishna Maseches Yoma 1:1.

Shabbat Siddur Sefard Linear, Prayers for Yom Tov, Musaf for Yom Tov, Prayer for Rain 77

[who were described as] “turbulent as water” (See Genesis 49:4.)

Siddur Ashkenaz, Festivals, Prayer for Rain 47

He was separated from the people (See Mishna Maseches Yoma 1:1, “Seven days before Yom Kippur they separated the Kohein Gadol from his house and he moved to the official chambers of the Kohein Gadol.”) [who were described as] “turbulent as water” (See Genesis 49:4.)

Midrash

Reuven shall live because he repented of his deed, and he shall not die for his act with Bilhah, as he did not actually commit the act of cohabitation. Reuven lost his birthright and other privileges due to his impulsive actions, but he was forgiven and purified like water through sincere repentance. Despite his sins, he was ultimately redeemed and blessed by Moses, allowing him to have a portion in both this world and the World to Come. Reuven's story serves as a lesson about the consequences of impulsive actions and the power of repentance.

Aggadat Bereshit 37:2

[2] Another interpretation: "And these are the generations of Isaac. The crown of the elders are the children's children, and the glory of children are their fathers. (Proverbs 17:6) There are good children who give a crown to their fathers, and there are wicked children who take the crown from their father, as it says, "And Ham, the father of Canaan, saw..." (Genesis 9:22). But Shem and Japheth covered the nakedness of their father. (Genesis 9:23) Ishmael serves idols, but Isaac, who was the burnt offering of the Lord, gave a crown to his father. These are the generations of Isaac. Reuben, unstable as water... (Genesis 49:4) and Joseph hurried and went up to his father... (Genesis 50:4). Absalom said, "I will strike down the king alone." (2 Samuel 17:1) But Solomon rode on his own mule... (1 Kings 1:33) Hezekiah stood and added to the work, as it says, "And he did what was right in the eyes of the Lord, according to all that David his father had done." (2 Kings 18:3) Be the crown of the elders, children's children. These are the generations of Isaac."

Aggadat Bereshit 49:3

[3] Another interpretation: "And the Lord saw that Leah was hated. And it shall be that the man [Jacob] will have two wives (Deuteronomy 21:15). Rabbi Berechiah said: This man is Jacob, as it is stated, 'And Jacob was a simple man' (Genesis 25:27). There were two wives, Rachel and Leah. The one [Leah] was beloved, as it is written, 'this is Leah' (Deuteronomy 21:15), and the other was unloved, as it is written, 'And the Lord saw that Leah was unloved' (Genesis 29:31). Both of them bore children for him [Jacob]. What Leah accomplished, Rachel did not accomplish, and what Rachel accomplished, Leah did not accomplish. Leah gave birth to kings, and Rachel gave birth to kings. Leah gave birth to prophets, and Rachel gave birth to prophets. Leah gave birth to judges, and Rachel gave birth to judges. And the firstborn son was to the unloved [Leah], this is Reuben, as it is stated, 'And Leah conceived and bore a son, and she called his name Reuben' (Genesis 29:32). And on the day that he [Jacob] bestowed his blessing, at the time when Jacob sought to depart from the world, he called his sons [to him]... 'he shall not give the son of the beloved [Rachel] precedence over the son of the unloved [Leah],' to Joseph [he gave this blessing], 'why should he [Reuben] be granted the rights of the firstborn?' (Deuteronomy 21:17) ["This is Reuben, as it is said, 'Reuben, you are my firstborn' (Genesis 49:3)]. Although I said that his impulsiveness was like water, do not withhold [praise] from him, for 'his bed is on high' (Genesis 49:4). What is 'on high'? When Moses comes, about whom it is written, 'And Moses went up' (Exodus 19:3), he will redeem you. Since Moses stood up and pleaded for him, as it is said, 'May Reuben live and not die' (Deuteronomy 33:6),. The Holy One, blessed be He, said to him, 'He shall live and not die,' [and thus] you [Reuben] are able to take two portions, as it is stated, 'For he [Reuben] should receive a double portion' (Deuteronomy 21:17). 'May Reuben live' - in this world; 'and not die' - in the World to Come. "For he is the beginning of my strength and so on. And it is written, 'my strength and the beginning of my might' (Genesis 49:3). Therefore, the Lord saw that Leah was hated."

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bereshit Rabbah 98:4

“Reuben, you are my firstborn” – Rabbi [Yehuda HaNasi] would say [an interpretation] of this as praise and [an interpretation] as criticism. You are firstborn, and Esau is firstborn. “Esau went to the field to hunt game [to bring]” (Genesis 27:5) – if he found, fine; if not, “to bring” from what he stole or took by force. But you, “Reuben went during the days of wheat harvest [and found mandrakes in the field and brought them to his mother Leah]” (Genesis 30:14). (Reuven took mandrakes that were ownerless and not from what belonged to others (see Bereshit Rabba 72:2), unlike Esau.) “My strength, and the first of my potency” – these are the vanguard in the battle. “Greater honor and greater power” – “their faces were like the faces of lions” (I Chronicles 12:9). (This is written regarding the Gadites, but since the Gadites and Reubenites both formed the vanguard in the conquest of Canaan, it is true of the Reubenites as well (Matnot Kehuna). ) He would say [an interpretation] about this as criticism – “Reuben, you are my firstborn” – you are firstborn and I am firstborn. (Jacob bought the birthright from Esau.) I, at the age of eighty-four years old, had never seen a drop of seminal emission, (That is, until Jacob married Leah and fathered Reuben. The midrash assumes that Reuben was conceived the first time Jacob had relations with Leah. ) but you: “[Reuben] went and lay with Bilha” (Genesis 35:22). “My strength, and the first of my potency” – the first of my toil and the first of my travail. (He was the one with whom Jacob first experienced the travail of raising children.) “Greater honor and greater power” – the birthright was yours, the priesthood was yours, the kingship was yours, but now that you sinned, the birthright was given to Joseph, the priesthood to Levi, and the kingship to Judah. Rabbi Aḥa said: The birthright was not yours. Is it not so that Jacob went to Laban only for Rachel? All the furrows that I plowed in your mother; was it not in Rachel that they should have been plowed? (This is a euphemism for marital relations. Reuben was conceived the first time Jacob had relations with Leah, when he thought she was Rachel, and therefore by right the firstborn should have been from Rachel (Nezer HaKodesh). ) Now, the birthright has returned to its owner. "Impetuous as water, you shall not excel; because you mounted your father's bed; then you desecrated, he who ascended my couch” (Genesis 49:4). “Impetuous as water, you shall not excel” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer said: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in harlotry [zanita]. (The Hebrew term for impetuous, paḥaz, is an acronym for paḥazta, ḥatata, zanita.) Rabbi Yehoshua said: You rebelled [parakta ol], you desecrated [ḥilalta] my couch, your evil inclination stirred [za] within you. Rabbi Eliezer ben Yaakov said: You trampled [pasata] the law, you forfeited [ḥavta] your birthright, you became a stranger [zar] vis-à-vis your gifts. They said: Even now, we still need the Moda’i. Rabbi Eliezer HaModa’i came and explained: You shuddered [zata], you trembled [ḥaradta], the sin flew [paraḥ] from upon your head. (Reuben shuddered and trembled with remorse for his sin, and therefore was forgiven (Matnot Kehuna). ) Rabbi Pinḥas said: You acted like those impetuous ones who break their shins in the water. (They leap before they look.) “As water” – the Rabbis say: You sinned through water, (Water in the sense of liquid, a reference to semen.) let the one who was drawn from water come and draw you near: “May Reuben live and not die” (Deuteronomy 33:6). (This verse was stated by Moses, who was so called because he was drawn from the water (see Exodus 2:10). ) “As water” – just as water is released from place to place, so, you have been released. (Just as water flows, your sin has flowed away from you, i.e., you have been relieved of liability. Alternatively, the implication is: Your privileges have been taken from you (Matnot Kehuna). ) Rabbi Eliezer HaModa’i says: One does not make a ritual bath of wine or of oil, but rather of water; so, you made yourself a ritual bath of water and you purified yourself in it. (Rabbi Eliezer HaModa’i is of the opinion that Reuben sinned only in thought but not in deed, as he did not carry out his sinful thoughts. Therefore, his thoughts of sincere repentance restored him to a state of purity, as though he had immersed in a ritual bath (Etz Yosef). ) “You shall not excel [totar]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said this: Nothing was relinquished [vitarta] for you. (You have not been absolved from punishment. This is derived from the fact that totar and vitarta are derived from the same root in Hebrew. ) Rabbi Eliezer HaModa’i says: There will be nothing remaining [vitaron] for you from your sin. “Because you mounted [alita]” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: Because you mounted in its plain sense. (They interpret the phrase “because you mounted your father’s bed” in the plain sense as indicating that Reuben literally sinned with Bilha. ) Rabbi Elazar said: Because you mounted [alita] (He interprets alita to mean “you elevated [he’eleita],” meaning that Reuben brought about benefit regarding his father’s bed. This occurred in the incident of the mandrakes, which led to the birth of Issachar.) – where? In the case of the mandrakes. “Your father’s bed [mishkevei avikha]” – Rabbi Berekhya said: It is not written here: Your father’s bed [mishkav] , but rather, “your father’s beds [mishkevei]” (The term mishkevei, generally translated “bed,” is actually a plural term, such that a literal translation would be “beds.” ) – the bed of Bilha and the bed of Zilpa. (Accordingly, not only did Reuben literally sin, but he did so with Zilpa as well as with Bilha. ) Rabbi Abbahu, and some say Rabbi Yaakov, in the name of Rabbi Ḥiyya Rabba, and Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: We learned: One who is suspect in some matter neither judges in its regard nor testifies in its regard. (Mishna Bekhorot 4:10. ) Is it possible that he is destined to be one of the six tribes that were standing on Mount Eval and saying: “Cursed is one who lies with his father’s wife” (Deuteronomy 27:20), and he performed this very act? Rather, he was defending his mother’s honor. All the days that Rachel was alive, her bed was situated alongside the bed of Jacob our patriarch. When Rachel died, Jacob our patriarch took Bilha’s bed and placed it alongside his bed. [Reuben] said: Is it not enough that my mother was jealous during her sister’s lifetime, that she must be so even after her death? He rose and rearranged the beds. Rabbi Yehuda bar Simon disagrees with this and [says that] Rabbi Yehoshua ben Levi [said] in the name of Rabbi Shimon ben Yoḥai: This is analogous to one who was suspected of selling teruma as non-sacred produce. (Teruma, which could be eaten only by priests and the members of their households, and only in a state of ritual purity, would command a much cheaper price than non-sacred produce. ) They investigated him and inspected, but did not find any substance to these claims, and they appointed him in charge of setting prices in the marketplace. “Then you desecrated” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: “Then you desecrated” – in its plain sense. “Ascended” – Rabbi Eliezer and Rabbi Yehoshua, both of them said: You ascended from your sin. Rabbi Eliezer HaModa’i said: You ascended from your gifts. (Numerous commentaries suggest that the text should read that according to Rabbi Eliezer and Rabbi Yehoshua, “you ascended from your gifts,” meaning that due to his sin, Reuben lost out on the priestly gifts, and Rabbi Eliezer HaModa’i says, “you ascended from your sin,” meaning that Reuben repented and achieved atonement for his sin. ) The Rabbis say: I am neither distancing you nor drawing you near. Instead I am leaving you in loose abeyance until Moses, in whose regard it is written: “And Moses ascended to God” (Exodus 19:3), comes, and does with you what he perceives to be correct. When Moses came, he began to draw him near: “May Reuben live” (Deuteronomy 33:6). The Rabbis say: The same was true of the congregation of Koraḥ, . (See the end of section 2. )

Bereshit Rabbah 99:6

“Gather, and I will tell you” – he appointed them as elders, just as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). “Gather” is stated, and “assemble and hear” is stated – he informed them that they would be exiled twice. “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power. Impetuous as water, you shall not excel [totar]; because you mounted your father’s bed; then you desecrated, he who ascended my couch” (Genesis 49:3–4). “Reuben, you are my firstborn” – you are my firstborn, you are similar to me. I lived eighty years and did not see even one drop of semen. “My strength and the first of my potency” – you were my first drop. “Greater honor and greater power” – three crowns were in your possession: priesthood, kingship, and the birthright. Priesthood, as it is written: “Greater honor [se’et],” and se’et is nothing other than priesthood, as it is written: “Aaron lifted [vayisa] his hands” (Leviticus 9:22). Kingship, as it is written: “And greater power,” and power is nothing other than kingship, as it is written: “He will give strength to His king” (I Samuel 2:10). The birthright, as it is written: “Reuben, you are my firstborn.” And you lost them. What caused you [to lose them]? “Impetuous [paḥaz] as water, you shall not excel.” For what is it an acronym? Rabbi Eliezer says: You were impetuous [paḥazta], you cast [hishlakhta] (Although hishlakhta begins with a heh whereas paḥazta has a ḥet, since these sounds are produced in a similar way and sound similar, they are considered interchangeable for homiletical purposes (Etz Yosef; see Rabbi David Luria). ) the yoke from upon your neck, your evil inclination moved [za] against you. Rabbi Yehoshua says: You were impetuous [paḥazta], you sinned [ḥatata], you engaged in licentiousness [zanita]. Rabbi Levi said: Transpose paḥaz – you trembled [zata], you became anxious [ḥaradta], and the sin departed [paraḥ] from you. (He did not actually engage in relations with Bilha, and he repented even for the thought of doing so.) Alternatively, paḥaz – you trampled [pasata] the law, you profaned [ḥilalta] your birthright, you became a stranger [zar]. (The term stranger is used as a contrast to priesthood; a non-priest is known as a stranger [zar]. ) “As water” – what is “as water”? If a person pours a flask of water and it spills, nothing at all remains [mishtayer] in it, but if it was of oil or of honey, something would remain in it. That is why it says: “As water you shall not totar. “Because you mounted [alita] your father’s bed” – when you brought mandrakes and your mother was saying to her sister: “Was the taking of my husband insignificant” (Genesis 30:15), you caused my bed to be elevated [alita] and my couch to be desecrated. (This view interprets the term “mounted [alita]” to mean elevated, in a positive sense. When Reuben brought mandrakes to his mother (Genesis 30:14), Rachel asked for some of them. Leah responded: “Was the taking of my husband insignificant that you would take also of my son’s mandrakes?” and Rachel responded: “Therefore he will lie with you tonight in exchange for your son’s mandrakes” (Genesis 30:15). In this exchange, Leah was considered to have respected and elevated Jacob’s bed and Rachel was considered to have denigrated it (Etz Yosef; see Bereshit Rabba 98:4). ) Because you caused it to be desecrated, you will be a pariah until Moses, in whose regard it is written: “Moses ascended” (Exodus 19:3), will come and release you and draw you near. That is what is written: “May Reuben live” (Deuteronomy 33:6). (This was stated by Moses. )

Midrash Tanchuma Buber, V'Zot HaBerachah 1:1

(Deut. 33:1:) AND THIS IS THE BLESSING. This text is related (to Prov. 31:29): MANY DAUGHTERS HAVE DONE VALIANTLY, BUT YOU SURPASS THEM ALL. This is the blessing of Moses, (Tanh., Deut. 11:1; PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but compared to all of them none was like the blessing of Moses. Noah blessed his children, but it contained a divergence. He blessed one and cursed another. (Gen. 9:27:) MAY GOD ENLARGE (YPT) JAPHETH (YPT); but he said (vs. 25:) CURSED BE CANAAN. Isaac blessed Jacob. There was strife in it, in that he said to Esau (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT; and it is stated (in vs. 41): THEN ESAU HATED JACOB <…, AND ESAU SAID IN HIS HEART: LET THE DAYS OF MORNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Jacob blessed the tribes, but there was strife among them, in that he said to Reuben (in Gen. 49:4): UNSTABLE AS WATER; and similarly (in vs. 5): SIMEON AND LEVI . And from where did each and every one of the patriarchs learn to bless his generation? [They learned] from the Holy One. When he created Adam, he blessed him, as stated (in Gen. 1:28): THEN GOD BLESSED THEM; [and (The other part of this bracket is several lines below.) the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY WHICH I CREATED. When Noah left the ark, the Holy One saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. The world was maintained by this blessing, until Abraham came into the world. Then the Holy One added one blessing for him, as stated (in Gen. 12:2): FOR I WILL MAKE YOU INTO A GREAT NATION…. When Abraham came, the Holy One said: It is not a practice worthy of me, that I should be obliged to bless my creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who issue a blessing through him, I am placing my seal upon , as stated (in vs. 2, cont.): AND SO BECOME A BLESSING. (vs. 3:) I WILL BLESS THOSE WHO BLESS YOU…. What is the meaning of I WILL BLESS THOSE WHO BLESS YOU. The Holy One said: Take note. I am handing over the blessings to ALL WHOM YOU BLESS, and I am sealing through you. But if from then on the blessings were {spoken} [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said: If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking. A parable: To what is the matter comparable? To the head of a household that had a vineyard. (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5; also Matthew 13:24–30.) : He gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said: If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard. (Cf. Matthew 13:24–30.) And so also did Abraham say: If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Look here. It is simply that he is leaving him alone until the Holy One comes, when he will deal with what belongs to him.] Jacob came and received five blessing: two from his father, one from Abraham, one from the angel, and one from the Holy One. (Cf. Gen. R. 94:5.) : Two from his father, according to what is stated (in Gen. 27:33): THEN ISAAC TREMBLED (when he realized he had blessed Jacob instead of Esau). Why TREMBLED? R. Eleazar ben Padat said: because he saw Gehinnom open for Esau. He wanted to say: Cursed. He repented and added a blessing when he said (ibid., end): HE ALSO SHALL BE BLESSED. Here is one blessing. A second (is in Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. [The blessing of Abraham (is in Gen. 28:4): AND MAY HE GRANT YOU THE BLESSING OF ABRAHAM…; the blessing of an angel is (in Gen. 32:30 [29]): AND HE (the angel) BLESSED HIM THERE; and the blessings of the Holy One (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN…, AND BLESSED HIM.] When Jacob came to bless the tribes, he blessed them with the five blessing that he had in hand and added one blessing to them, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, WHEN HE BLESSED THEM, EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1): AND THIS IS THE BLESSING. < According to another interpretation, Moses made> an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4) since it was fitting for him to bless with seven blessings corresponding to the seven altars ; (On these altars, see Numb. 23:1, 14, 29.) but only blessed them with three, as stated (in Numb. 24:10): BUT HERE YOU HAVE EVEN BLESSED THEM THESE THREE [TIMES]. The Holy One said to him: You are wicked. Your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair. Then he will bless Israel, and it is about him that Solomon has said (in Prov. 22:9): HE THAT HAS A BENEVOLENT EYE SHALL BE BLESSED (YBRK). Do not read YBRK SHALL BE BLESSED, but SHALL BLESS. This refers to Moses our Master whose eyes were fair when he blessed Israel. He also blessed them with four blessings:

Midrash Tanchuma Buber, Vayechi 12:1

(Gen. 49:4:) UNSTABLE AS WATER, YOU SHALL NO LONGER EXCEL. What is the meaning of AS WATER? R. Jeremiah and R. Nathan differ. One said < it was > to his discredit, and the other said < it was > to his credit. What does it mean < when interpreted > to his discredit? AS WATER. You have left yourself nothing. Instead < you became > AS WATER. How so? When one empties a cask of honey, he leaves a little in it. When one pours with water in it, he leaves nothing in it. So you have left yourself nothing of merit; instead < you are as > UNSTABLE AS WATER. But the other said < it was > to his credit. What is the meaning of AS WATER? Anyone who empties honey or oil leaves a little. You did not leave yourself sin, but were AS WATER. Just as the water cleanses, so also have you been cleansed.

Midrash Tanchuma Buber, Vayechi 12:2

Another interpretation (of Gen. 49:4): UNSTABLE AS WATER. The word (UNSTABLE) is an acronym. (Gk.: notarikon.) R. Eliezer said: What is the meaning of UNSTABLE (PHZ)? O wretched one (pahit), you have sinned (hatit); You have committed adultery (zanit). (Gen. R. 97, New Version, on 49:4 (= p. 1205 in the Theodor-Albeck edition); cf. 98(99):4; 99 (another version):6 (= p. 1277 in the Theodor-Albeck edition); Shab. 55b.) You have wasted your strength.

Midrash Tanchuma Buber, Vayechi 12:3

[Another interpretation (of Gen. 49:4): UNSTABLE AS WATER.] Our masters have taught (in Ter. 8:4): THREE LIQUIDS BECOME FORBIDDEN THROUGH BEING UNCOVERED: WATER, WINE, AND MILK. If wine is found uncovered, then one is sorry about it when he pours it out; but in the case of water, if it is found uncovered, one is not sorry for it if he pours it out. So you have done with all the crowns which belonged to me. You have thrown them away AS WATER. < You are as > UNSTABLE AS WATER. When Simeon and Levi came in to Jacob, he reproached (Gk.: kentroun, i.e., “to strike with a goad.”) them. He said (in Gen. 49:5): SIMEON AND LEVI ARE BROTHERS, WEAPONS OF VIOLENCE ARE THEIR MEKHEROT (The meaning of this word is obscure, but the singular, mekherah, resembles the Greek machaira, which means “sword”; and such a meaning fits the context of the midrash. So Tanh., Gen. 12:9; Gen. R. 99 (another version):7 (= p. 1278 in the Theodor-Albeck edition); PRE 38 (in the Amsterdam and Prague editions). The Greek parallel to such an ancient Hebrew word may be due to the fact that swords were common objects of trade.) What are MEKHEROT? WEAPONS OF VIOLENCE.

Midrash Tanchuma, V'Zot HaBerachah 1:1

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses, (PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard, (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5.) [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He. (Cf. Gen. R. 94:5.) From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].” (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4.) since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built]; (On these altars, see Numb. 23:1, 14, 29.) but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them. (PRK 31(suppl. 1):12.) For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

Midrash Tanchuma, Vayechi 9:3

R. Levi reversed the letters of the word pahaz: The zayin stands for za’ata (“you did recoil), the heh for haradata (“you did tremble”), and parah het (“your sin has flown from you”). Another comment on pahaz. Pasata (“you trampled on the law”), hillalta (“you have degraded your birthright”), zar (“you have made yourself a stranger like water). What is the meaning of like water? If a man pours water from a flask nothing remains, but if there is oil in the flask, and it is poured out, there is a residue in the bottle. Therefore, it says: Unstable like water, have thou not the excellency (Gen. 49:4).

Sifrei Devarim 347:3

Variantly: "Reuven shall live for his act with Joseph (viz. Bereshith 37:21), and he shall (therefore,) not die for his act with Bilhah. R. Chanina b. Gamliel says: Merit is not exchanged for liability, nor liability for merit — except for the instance of Reuven (above) and that of David (viz. II Samuel 16:13) … And the sages say: Neither merit for liability nor liability for merit, but mitzvoth are rewarded and transgressions are punished. And what is the import of "Reuven shall live and he shall not die"? That he repented of his deed. R. Shimon b. Gamliel says: Reuven was far removed from that sin (of cohabitation with Bilhah) and he did not descend to that act. Is it possible that he would stand at the head of the tribes on Mount Eival and say (Devarim 27:20) "Cursed be he who lives with father's wife," having descended to such an act! What, then, is the intent of (Bereshith 49:4) "For you went up on your father's bed?" He was solicitous of his mother's honor (viz. Shabbath 55b).

Quoting Commentary

Reuben, the firstborn, was criticized by Jacob for his character flaws and actions, leading to a loss of privileges and blessings (Tribal Lands, Chapter 1; Reuven 19). Jacob's behavior towards Reuben was justified by later law, which allows for the transfer of birthright if the firstborn has significant character deficiencies, as Jacob believed to be true of Reuben (I Believe; A Weekly Reading of the Jewish Bible, Ki Tetzeh; Does Love Conquer All? 19). Reuben's actions towards Bilhah were not as severe as initially interpreted, as he did not actually sleep with her but disrespected his father's space, leading to his loss of leadership status (Tur HaArokh, Genesis 35:22:1). The tribe of Reuben faced a decline in leadership due to Reuben's character flaws and actions, leading to a withdrawal from leadership roles (Redeeming Relevance; Numbers, CHAPTER 5 Reuven and Gad; The Two Lost Tribes 4). Reuben's descendants faced similar ambivalence regarding leadership, reflecting their progenitor's earlier fall from leadership (Redeeming Relevance; Numbers, CHAPTER 5 Reuven and Gad; The Two Lost Tribes 4). Jacob's criticism of Reuben's behavior was justified, as Reuben's actions led to a loss of his leadership status and privileges (Ibn Ezra on Deuteronomy 33:6:1). Reuben's actions towards Bilhah were a protest against her trying to replace Rachel, and his father's reaction was an exaggeration of the incident (Chizkuni, Genesis 35:22:1). Jacob's words to Reuben on his deathbed were a consequence of Reuben's actions and character deficiencies, leading to a loss of his firstborn status (Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, Ki Teitzei, Love Is Not Enough 21). Reuben's actions towards his father's concubine Bilhah were not as severe as initially interpreted, and the Torah's exaggeration of the incident led to a breakdown in communication between Jacob and Reuben (Lessons in Leadership; A Weekly Reading of the Jewish Bible, Vayeshev; The Power of Praise 6).

Chizkuni, Genesis 35:22:1

וישכב את בלהה, “he slept with Bilhah.” This is not to be understood literally, but he invaded her privacy and messed up the linen on her bedstead, or simply moved her bed from its normal position. This was a protest against her trying to replace Rachel. Reuven, Leah’s oldest son, felt that now that Rachel had died, his mother should outrank any of the other wives of his father. Rashi points out that this is not the only instance when the Torah to make its point exaggerates the indiscretion committed by some people, or when it rounds up numbers. An example of such an exaggeration quoted is the injury that the angel had caused Yaakov in their nocturnal struggle. He had not made Yaakov’s hip joint useless, but had only dislocated it. (32,26) וישמע ישראל, “Israel heard about this;” about Reuven’s indiscretion. ויהיו בני יעקב שנים עשר, “the sons of Yaakov remained 12.” Yaakov had no more sons after this. The reason was that he no longer carried on marital relations with any of his wives. Our sages derive this from the line: אז חללת יצועי עלה, “then you desecrated Him who abode on my bed.” (Genesis 49,4) Yaakov meant that ever since the sanctity which had distinguished his marital bed had ceased to exist and been profaned. (Compare Rash’bam on that verse) The reason why here we have the words: וישמע ישראל, “Israel heard,” (instead of “Yaakov” heard) is so that when you read that verse in chapter 49 you will not ask: ‘how did Yaakov ever find out about Reuven’s indiscretion?’An alternate interpretation: the reason why the line that Yaakov’s sons were and remained 12, is inserted here where reference is made to Reuven’s indiscretion, is in order not to allow anyone to think that possibly some of Yaakov’s sons might not have been his but Reuven’s, but it refers to the most recently born son born for him by Rachel. Yaakov together with all of his twelve sons returned to their father’s home.

Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, Ki Teitzei, Love Is Not Enough 21

Sforno suggests that the Deuteronomy prohibition applies only when the transfer of the firstborn’s rights happens because the father favours one wife over another. It does not apply when the firstborn has been guilty of a sin that would warrant forfeiting his legal privilege. That is what Jacob meant when, on his deathbed, he said to Reuben: “Unstable as water, you will no longer be first, for you went up onto your father’s bed, onto my couch and defiled it” (Gen. 49:4). This is stated explicitly in the book of Chronicles which says that “Reuben…was the firstborn, but when he defiled his father’s marriage bed, his rights as firstborn were given to the sons of Joseph son of Israel” (I Chr. 5:1).

Covenant and Conversation; Numbers; The Wilderness Years, Pinchas, When Words Fail 27

Unstable as water, you will not excel, for you went up onto your father’s bed, onto my couch and defiled it. (Gen. 49:4)

Da'at Zekenim on Genesis 38:26:1

ויאמר צדקה ממני, he (Yehudah) said: “she is more righteous than I am. ”G–d’s methods when sitting in judgment cannot be compared to the way a human judge deals with offenders. When a human judge tries a case, and the accused party admits his guilt, the judge proceeds to carry out the penalty for the offence in question, having proven that he did not act arbitrarily. In other words, if the offence carries the death penalty, it is carried out forthwith. According to Proverbs 28,13, this is not G–d’s way of dealing with the guilty party Solomon describes it as: ומודה ועוזב ירוחם, “if he confesses and abandons sin, he will experience mercy.” As soon as Yehudah’s brother Reuven heard about how he had publicly acknowledged being the father of Tamar’s unborn children, he himself acknowledged his guilt in defiling his father’ couch. (Yaakov’s words in Genesis 49,4) This is also what Eliphas said to Job (Job 15,18) אשר חכמים יגידו ולא כחדו מאבותם, “that which the wise men have transmitted from their fathers and have not withheld it.” The wise men that Job referred to are none other than Yehudah and Reuven. This is why the descendants of those two sons of Yaakov were the only ones whose territory was never invaded by aliens [prior to the building of Solomon’s Temple? Ed.] (compare Moses’ blessing in Deuteronomy 33, 6-7)

I Believe; A Weekly Reading of the Jewish Bible, Ki Tetzeh; Does Love Conquer All? 19

The Torah is not telling us that Jacob did wrong. There are all sorts of explanations that reconcile his behaviour with later law. Jacob did not keep the Torah except in the land of Israel (Ramban), and his gift of a double portion to Joseph happened in Egypt. We are forbidden to transfer the birthright on grounds of love alone, but we may do so if we believe that the firstborn has significant character deficiencies, which Jacob believed to be true of Reuben (Gen. 49:3–4; Abarbanel). But the law is telling us something very profound indeed. Love is the highest of emotions. We are commanded to love God with all our heart, soul, and might. But it is also, in family contexts, fraught with danger. Love ruined Jacob’s life, time and again: in his relationship with Esau (Isaac loved Esau, Rebecca loved Jacob), in the relationship between Leah and Rachel, and in the relationship between Joseph and his brothers. Love brings joy. It also brings tears. It brings some people close, but makes others feel distanced, rejected.

Ibn Ezra on Deuteronomy 33:6:1

LET REUBEN LIVE. Moses starts with the first-born, for this is the proper practice. He does not mention Simeon because of the incident of Baal-peor, (See Num. 25:1-9.) for those who served Baalpeor were from the tribe of Simeon. (See Num. 25:14.) Their number (Their drop in number.) proves this. (When the tribe of Simeon was counted in the second year after the Exodus, they numbered 59,300. (Num. 1:23). When they were counted following the incident of Baal-peor, they numbered 22,200 (Num. 26:14). In other words, the number of the tribe was diminished by 37,100.) Also, their prince was killed. (Num. 25:14.) It is also possible that Moses followed in the footsteps of Jacob, (On his deathbed. See Gen. 49:5-7.) who did not bless Simeon and Levi. The tribe of Levi was blessed out of respect for Aaron. Simeon had no one as great as Aaron. (Hence they were not blessed.) Should one who disputes argue, “Why did Moses bless Reuben?” (When Jacob apparently did not bless him. See Gen. 49:3,4.) The answer is that Jacob blessed Reuben. The blessing was have not thou the excellency (Gen. 49:4). (Of dignity and power.) The meaning of the latter is that Reuben shall be like one of his brothers. Moses mentions Judah after Reuben (Even though Levi was born before Judah.) because he was in charge of a standard (For committing harlotry with a Midianite princess. The point is that the leader of the tribe of Simeon as well as a large proportion of the sinners at Baal-peor were Simeonites. Hence Moses did not bless them. See Num. 2:3-9.) and he was the first to lead in battle. Next Levi and then Benjamin are mentioned (After Judah.) because the Levites dwelled in Jerusalem, which was situated between Judah and Benjamin. Scripture clearly states this. (See Josh. 15:8.) Moses then mentions the tribe of Joseph so as not to delay naming him. He had already mentioned his younger brother. (Benjamin.) He next mentioned Zebulun because he waged war. (Zebulun is a people that jeoparded their lives unto death (Jud. 5:18).) He then mentioned Issachar. (Who, like Zebulun, was a son of Leah.) After Moses finished mentioning the children of the wives, he commenced with Gad, (That is, he commenced the listing of the children of the handmaids with Gad.) who camped among the standard of the children of the wives. (He camped under the banner of Reuben. See Num. 2:14.) Moses then mentions Dan, who was in charge of a standard. (See Num. 2:25.) He then mentioned Naphtali because he was older than Asher. (See Gen. 30:8-13.)

Ibn Ezra on Isaiah 60:7:2

על רצון על מזבחי═על רצון מזבחי With acceptance on my altar. (Usually one preposition is connected with several nouns, but in one and the same meaning; here this is not the case. על רצון means with acceptance, or for acceptance; על מזבחי upon my altar. But, in fact, the repetition of the preposition is not required here at all, since עלה governs also the accusative; comp. Gen. 49:4; Num. 13:17.)

Ibn Ezra on Isaiah 7:25:1

And on all hills, etc. And all the hills, where vineyards have formerly been carefully dressed, will now again be prepared; for there will be no thorns, and God will give such a blessing on the vineyards of the mountains, that people will send the cattle there; comp. He bindeth his foal to the vine (Gen. 49:4). The prophet says that from one cow and two sheep there will be obtained a plentiful supply of milk; and the vineyards of the mountains, that will alone remain undamaged, will enjoy a boundless blessing from the Almighty.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Vayeshev; The Power of Praise 6

At this point, however, the text does a strange thing. It says, “­Reuben went in and slept with [or changed the sleeping arrangement of] his father’s concubine Bilhah, and Israel heard of it” and then signals a paragraph break in the middle of the sentence. The sentence ends: “Jacob had twelve sons.” This is very rare indeed. What it suggests is an audible silence. Communication had completely broken down between Jacob and Reuben. If the sages are correct in their interpretation, then this is one of the greatest tragedies in the whole of Genesis. Jacob clearly believed that Reuben had slept with his concubine Bilhah. He cursed him for it on his deathbed: “Unstable as water, you will not excel, for you went up onto your father’s bed, onto my couch and defiled it” (Gen. 49:4).

Rabbeinu Bahya, Bereshit 35:22:1

וישכב את בלהה, “he slept with Bilhah.” Our sages in Shabbat 55, describe this act as בלבל מצעו של אביו, “he disturbed the couch of his father.” When his father referred to the incident on his deathbed (Genesis 49,4), he too used the same expression, saying אז חללת יצועי עלה, “then you desecrated Him who mounted my couch.” Yaakov did not criticize Reuven for sleeping with Bilhah but for mounting the couch on which his father used to sleep with. her. You find something similar in Samuel I 2,22 where the sons of the High Priest Eli are accused of sleeping with the women (married women) who performed certain tasks at the entrance of the Tent of Meeting. Eli reprimanded his sons after the rumors had come to his attention. The Talmud in Shabbat there also explains that this verse is not to be taken at face value but that what the sons of Eli did made them subject to such accusations being leveled against them. What is described there as the severe sin of the sons of Eli is the fact that they delayed offering the bird-offerings of women who had either been ritually impure through having given birth or had suffered the disease known as זבה. By delaying these offerings, these women’s husbands were effectively prevented from sleeping with their wives until the matter of the offerings had been taken care of. The prophet Samuel accounts this for the sons of Eli as if they had prevented these husbands from sleeping with their wives because they themselves had slept with these wives.

Rabbeinu Bahya, Devarim 27:12:1

אלה יעמדו לברך. “These are to stand (on Mount Gerizim) to bless the people.” Our sages (in Sotah 32) state that the blessing consisted of: “Blessed be the man who has not made a hewn image, etc.,” whereas the curse consisted of the words spelled out in verses 15-26. Six tribes whose ancestors were sons of either Leah or Rachel stood on the mountain facing which the blessing was pronounced, whereas the sons of Zilpah and Bilhah as well as Reuven and Zevulun stood on Mount Eyval, in whose direction the curses were pronounced in order to complete the number of six tribes required to stand there. The reason the tribe of Shimon was also associated with the tribes in whose direction the blessings were pronounced was that the Torah lists here eleven different curses and the Torah wanted to avoid pronouncing a curse in his direction. Moses decreed that all the tribes receive a blessing, seeing, however, that the tribe of Shimon was not deserving of a blessing on account of Zimri its leader who had caused so much death amongst his own people, he wanted to at least not make it appear as if he were being cursed, i.e. of associating the word ארור with something pronounced in his direction. Had he allowed this to occur Shimon would have been beyond redemption (Rashi in the name of Rabbi Moshe Hadarshan). Our sages in Sifri Vezot Habrachah item 348, claim that the blessing of the tribe of Yehudah contained within it an allusion to a blessing for the tribe of Shimon, seeing that Shimon’s tribal territory was described as an enclave within that of the tribe of Yehudah. The fact that the tribe of Reuven was placed on the mountain in whose direction the curses were pronounced does not constitute something negative against this tribe. I believe that this was the final part of the apology for the episode described in the Torah involving Reuven and Bilhah. Cursing someone who sleeps with the wife of his father (verse 20) was meant to draw our attention to the fact that actually Reuven had never been guilty of that sin. This is why the sages of the Midrash (Yalkut Shimoni Vayechi 157) claim that Yaakov, his father, had already told him that the stigma which had attached itself to him on account of what is described as יצועי עלה in Genesis 49,4 would not be totally removed from him until the one (leader Moses) of whom the Torah had written עלה, “arise!” would come. As soon as Moses arranged for the tribe of Reuven to take his place among the tribes facing the pronouncement of the curses, Reuven’s stigma had been completely wiped out. What occurred at Mount Eival enabled our sages to say (Shabbat 58) that anyone accusing Reuven of having committed the sin of sleeping with his father’s wife is in error. What precisely was the arraignment of the respective tribes like on these two mountains? Our sages in Sotah 32 have described it in these words: “6 tribes ascended the top of Mount Gerizim whereas 6 other tribes ascended the top of Mount Eyval. The priests and Levites took up their position in the valley separating these two mountains. The priests would surround the Holy Ark. The Levites would surround the priests. The Israelites would be on either side of them (on the mountain). This is the meaning of ‘and all of Israel its elders and law-enforcers and judges would stand on either side of the Holy Ark facing the Priests who carried the Ark of the Covenant’ (Joshua 8,33). The Priests and Levites turned their faces in the direction of Mount Gerizim, beginning to recite the blessing, commencing with the words: ‘blessed be the man who has not constructed a hewn image, etc.’ The tribes standing on both mountains would respond by chanting “Amen.” The blessings were followed by the curses, a similar procedure being followed.” After completion of this ceremony they brought the stones and built an altar of them, covering the altar with plaster and inscribing on it the entire Torah in seventy languages. This is proven by verse 8, i.e. באר היטב. After this they took the stones with them returning to their assigned place for the night (Gilgal). Thus far the wording of the Mishnah. [The difficulty in all this is the distance from Gilgal to Mount Eival and the impossibility to accomplish all this within a day without miracle. (Compare the various commentators of the Mishnah), Ed.]

Rashbam on Genesis 1:1:1

בראשית ברא אלוקים, let the “intellectuals” realize that all the words of our sages and their interpretations are true and accurate. This is what the Talmud (Shabbat 63) had in mind when it quoted Rav Kahane saying that he had studied the Talmud until the age of 18 and had not yet appreciated that although the laws of the Torah are derived from the text, none of the interpretations are such that they can uproot the plain meaning of the text. They are based on anomalies in the text, not on the text itself wherever the law derived from the Torah appears to conflict with the plain meaning of the text. One example is Genesis 2,4 where the word בהבראם, a most unusual construction, used by the sages to declare that the world was created “for the sake of, or with the help of אברהם,” (Bereshit Rabbah 12,9) seeing that the letters in that word are the same as the ones in the name אברהם, [though in a different sequence. Ed.] I shall list the explanations of earlier commentators of old, in order to demonstrate why I did not follow in their footsteps. Some scholars understand the first verse to mean that “at the beginning G’d created heaven and earth.” This is an erroneous explanation, seeing that water preceded the creation of heaven and earth as we know from verse 2 where “the spirit of G’d” is described as already “hovering over the surface of the water.” Moreover, the Torah did not write בראשונה, which would have been appropriate if it had wanted to tell us that heaven and earth preceded all other phenomena in the universe. The word בראשית is in a construct mode, as in Genesis 10,10 ותהי ראשית ממלכתו בבל “the mainstay of his kingdom was Babylon.” A construct mode like this cannot describe the commencement of something but refers to something already in existence. As to the scholars who understand the word as equivalent to the word תחלה in Hoseah 1,2 i.e. so that it would mean “at the beginning G’d created the heaven,” i.e. before He created heaven and earth there was chaos, darkness on the face of the water, etc., so that it emerges that water had been created first, this too is nonsense. How could the Torah refer to a state of the earth prior to creation of the heaven? The plain meaning of the text is, as occurs many times, that something may be mentioned first in one instance although elsewhere this same phenomenon is mentioned as having occurred at a later stage. In Genesis 9,18 we are told about the three sons of Noach who left the ark after the deluge being Shem, Cham and Yephet, and the Torah adds that Cham was the father of Canaan. Although the information about Canaan is quite out of place at this juncture, the fact that later on the Torah tells us that Noach cursed Canaan, makes it necessary to mention him here, as otherwise we would not have known who this Canaan was whom Noachh cursed in verse 25 of the same chapter. We have a similar situation in Genesis 35,22 where, although Reuven’s conduct with Yaakov’s concubine Bilhah is mentioned, Yaakov’s reaction is not mentioned until shortly before his death when he explains why Reuven had not been viewed by him as suitable to occupy the position normally accorded to a firstborn (Genesis 49,3-4). In 35,22 the Torah already tells us that Yaakov had heard about what Reuven had done. Had the Torah not done so, the reader would have been taken aback at Yaakov’s remonstrating with Reuven at this late stage. There are many such examples. Our entire paragraph here was written by Moses in order for us to understand what is written in the Ten Commandments concerning the reason why the Sabbath is holy, i.e. that it is a symbol reminding us of the fact that G’d created the universe in 6 days and rested on the seventh day. (Exodus 20,10) If anyone were to think that the universe as such had already existed then in the format that we see it now, the Torah corrects such thinking by continuing with

Rashi on Job 40:32:3

and do not [rest] תּוֹסַף is derived from יסף, like (Gen.38:26), “and he did not cease (יָסַף) being intimate with her” (regrettera in French), will regret. [In the expression] אַל-תּוֹסַף, the “sammech” is vowelized with a “pattah” because of the pause accent, as in (Gen. 49:4), “You shall not gain superiority (תּוֹתַר) “; (Ruth 2:14), “and she left over (וַתּתַר),” and many like it.

Redeeming Relevance; Numbers, CHAPTER 5 Reuven and Gad; The Two Lost Tribes 4

As we discussed earlier, the Torah hints to the inferiority of the tribe of Reuven by placing his formation behind that of Yehudah, as well as by positioning him strategically in the various tribal listings such that even though he is the firstborn he is often not at the top of the list. We also pointed out that the decline of the tribe of Reuven parallels their progenitor’s earlier fall from leadership. In the book of Bereshit, Reuven seems to be tortured by the prospect of leadership. Understanding the responsibility that traditionally accompanies the firstborn but not having the requisite character, Reuven often responds to crises in a rash and emotional fashion. We see this when he tears his clothes and bemoans his own fate after returning to the pit to find Yosef missing. We also see it when, while trying to convince Ya’akov to let the brothers go back to Egypt, he offers his father the right to kill his own children if he comes back without Binyamin. And finally we see it in Reuven’s disgrace of Bilhah, Rachel’s maidservant and one of Ya’akov’s wives. As a result, his father proclaims him to be as “instable as water.” (Bereshit 49:4.) Thus it follows that Ya’akov designates Yehudah, and to a lesser extent Yosef, to take Reuven’s natural position of leadership. (This is discussed in detail in Redeeming Relevance in Genesis, 101–110.) Turning our attention to his descendants in the book of Bemidbar, we will not surprisingly note a similar ambivalence regarding leadership which ultimately leads to the tribe’s complete withdrawal from such a role. We will now see how this plays itself out.

Siftei Chakhamim, Numbers 16:24:1

Depart. Thus העלו ("ascend") is the same meaning as in “יצועי עלה" ("ascended my couch") (Bereishis 49:4). The lamed of למשכן (lit. to the dwelling) is superfluous. Consequently, Rashi writes סביבות ("the vicinity") instead of סביב ("around") to enable it to refer it to the word “dwelling,” given that the word סביב cannot be connected with what follows.

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Ki Tetzeh; The Limits of Love 23

Ovadia Sforno suggests that the Deuteronomy prohibition applies only when the transfer of the firstborn’s rights happens because the father favours one wife over another. It does not apply when the firstborn has been guilty of a sin that would warrant forfeiting his legal privilege. That is what Jacob meant when, on his deathbed, he said to Reuben: “Unstable as water, you will no longer be first, for you went up onto your father’s bed, onto my couch and defiled it” (Gen. 49:4). This is stated explicitly in the book of Chronicles which says that “Reuben…was the firstborn, but when he defiled his father’s marriage bed, his rights as firstborn were given to the sons of Joseph son of Israel” (I Chr. 5:1).

Tribal Lands, Chapter 10; Gad 39

This follows the pattern of their blessings. In both Jacob and Moses’s final words, the younger brother was praised while the eldest was scorned. Reuben was scourged by Jacob: “Unstable as water, you shall excel no longer” (Genesis 49:4). Moses mitigated this with a promise of life, but the curse remains standing: “Reuben shall live and not die, though he be few in number” (Deuteronomy 33:6).

Tribal Lands, Chapter 1; Reuven 19

Reuben, you are my firstborn! My might and first fruit of my vigor. Exceeding in rank and exceeding in honor… Unstable as water [paĥaz ka-mayim], you shall excel no longer; For when you mounted your father’s bed, you brought disgrace. My couch he mounted! Genesis 49:3–4

Tur HaArokh, Genesis 35:22:1

וישמע ישראל, “Israel heard about this.” According to Nachmanides, the phrasing of Yaakov’s reaction to the manner in which he reacted to his first born son’s defiling his bedroom is an example of Yaakov’s extreme humility. He could easily have banned Reuven from his house for having been guilty of such a misdemeanour, as well as having disinherited him. Instead, the Torah reports that Reuven continued to be a full member of the 12 sons, as we have been told in verse 23. In fact, the Torah goes further by writing immediately that Reuven ranked first among all his sons. (verse 24) The Torah draws our attention to this by making a single paragraph out of what normally should have been two separate paragraphs. Looking at the plain meaning of the text, it is possible that Reuven’s intention in invading his father’s private bedroom which he shared with Bilhah, was to prevent Yaakov siring more children with Bilhah, seeing that as the firstborn, he would receive 2 shares of the eventual inheritance, any additional children Yaakov would sire would result in his share of the inheritance becoming diminished. At the same time, he did not have similar worries about his own mother giving birth to more children, as she was beyond child-bearing age, and Zilpah might have died already. It is also possible that he was simply concerned about the insult endured by his mother who had to now take a back seat not only to her deceased sister Rachel, but even to her maidservant, when he observed that his father made Bilhah’s tent his principal bedroom. It is possible that the verse “Yaakov’s sons were 12,” was meant to alert us to the fact that he sired no more children after this episode. Some commentators interpret the line “Reuven went and slept with Bilhah,” to mean that now that Yaakov had lost both Rachel and Bilhah, there was no cause to worry since the twelve sons who were to make up the Jewish people had been born already. Yet another explanation is that the line “Yaakov’s sons numbered 12, etc.,” means that originally there had been 13, seeing that Reuven being the firstborn had been considered equivalent to two sons. Now, in view of his indiscretion, he had lost his superiority vis-à-vis the other brothers. Rabbi Yehudah the pious, explains the episode as follows: at the time when Yaakov had settled in that region, Reuven left that region and set up house by himself, the reason being that he had been guilty of the above-mentioned indiscretion in Bilhah’s tent, where he had been presumed to have had relations with Yaakov’s concubine. He had done so, in order to forestall his father from doing so, now that Rachel had died. When Yaakov heard about the reason why Reuven had fled the scene, he moved his tent to Leah. As soon as Reuven heard this, he returned to the fold, i.e. “the sons of Yaakov were12.” Some commentators point to the wording of וישכב את בלהה instead of וישכב עם בלהה, as meaning that all Reuven had done was to put his bed next to that of Bilhah. [the expression את always denotes a lesser degree of intimacy than the expression עם. (compare Genesis 30,16,Samuel II 11,4; ) Ed.] Further proof that Reuven did not actually sleep with Bilhah, is provided by Yaakov himself in Genesis 49,4 when he describes Reuven’s indiscretion with the words: כי עלית משכבי אביך, אז חללת יצועי עלה, “for when you entered your father’s bedroom you desecrated him who ascended the bed that had been made for me.” All Reuven had been guilty of was to disarray the bedclothes, not to lie in them. He spoke about the person lying in the bed in the third person, instead of saying: “you lay in my bed.”

Talmud

The Aḥerim state that Reuben rearranged two beds, one of the Divine Presence and one of his father, as indicated in Genesis 49:4. The Gemara discusses the different interpretations of the acronym "paḥaz" in relation to Reuben's innocence, with Rabbi Eliezer, Rabbi Yehoshua, and Rabban Gamliel offering varying explanations.

Shabbat 55b:8

Aḥerim say: He rearranged two beds, one of the Divine Presence and one of his father. And that is the meaning of that which is written: “Unstable as water, you shall not excel; because you went up to your father’s bed; then you did defile it; he went up to my bed [yetzu’i]” (Genesis 49:4). Do not read it as yetzu’i, in the singular; rather, read it as yetzu’ai, my beds, in the plural, referring to both the bed of his father and to the bed of the Divine Presence, which rests in the tents of the righteous.

Shabbat 55b:9

The Gemara notes that the matter of Reuben’s innocence is parallel to a dispute between tanna’im. As it was taught in a baraita: The verse states: “Unstable [paḥaz] as water, you shall not excel.” The Sages understood paḥaz as an acronym. Rabbi Eliezer says that it means: You were impulsive [pazta], you were liable [ḥavta], and you acted contemptuously [zalta]. Rabbi Yehoshua says that it means: You trampled the law [pasata al dat], you sinned [ḥatata], and you were promiscuous [zanita]. Rabban Gamliel says: The acronym does not refer to Reuben’s sin. It refers to his repentance: You prayed [pilalta], you trembled in fear [ḥalta], and your prayer shone forth [zarḥa].

Tanakh

The Torah explains that Yaakov did not do wrong in transferring the birthright from Reuven to Yosef due to character deficiencies, as seen in Bereshit 49:3–4. Reuven lost his birthright after defiling his father's bed, leading to the transfer of the birthright to the sons of Joseph, as stated in I Chronicles 5:1. Solomon completed the work for the House of the LORD by bringing consecrated items from his father David to the treasury of the House of God, as mentioned in II Chronicles 5:1.

Covenant and Conversation Family Edition, Ki Teitzei, I; Does Love Conquer All? 26

The Torah is not telling us that Yaakov did wrong. There are all sorts of explanations that reconcile his behaviour with later law. The Torah had not yet been given to the Jewish people (although Ramban notes that Yaakov did keep the Torah laws when he was in the land of Israel, but his gift of a double portion to Yosef happened in Egypt). Another explanation offered is that we are forbidden to transfer the birthright on grounds of love alone, but we may do so if we believe that the firstborn has significant character deficiencies, which Yaakov believed to be true of Reuven (Bereshit 49:3–4; Abarbanel).

I Chronicles 5:1

The sons of Reuben the first-born of Israel. (He was the first-born; but when he defiled his father’s bed, his birthright was given to the sons of Joseph son of Israel, so he is not reckoned as first-born in the genealogy;

II Chronicles 5:1

(Cf. 1 Kings 7.51–8.11.) When all the work that King Solomon undertook for the House of the LORD was completed, Solomon brought the things that his father David had consecrated—the silver, the gold, and the utensils—and deposited them in the treasury of the House of God.

Targum

Reuben is compared to a garden overwhelmed by strong torrents, symbolizing his instability and sin of defiling his father's bed. He is urged to repent and seek forgiveness through good deeds to avoid further sin and receive forgiveness.

Onkelos Genesis 49:4

Unstable as water, you shall no longer be superior, [However, because you went towards your anger like flowing water, you will not benefit, you will not receive an additional portion,] for you have gone up [to the place of] your father’s bed. You profaned He Who went up on my couch[, my son, you went up].

Targum Jerusalem, Genesis 49:4

I will liken thee, my son Reuben, to a little garden into the midst of which there enter rapid torrents, which it cannot bear, but is carried away before them. Be repentant then, my son Reuben, with good works, for thou hast sinned; and sin no more, that that which thou hast sinned may be forgiven thee.

Targum Jonathan on Genesis 49:4

I will liken thee to a little garden in the midst of which there enter torrents swift and strong, which it cannot bear, but is overwhelmed. Be repentant then, Reuben my son, for thou hast sinned, and add not; that wherein thou hast sinned it may be forgiven thee; for it is reckoned to thee as if thou wentest in to have to do with the wife of thy father at the time that thou didst confound my bed upon which thou wentest up.

שִׁמְע֥וֹן וְלֵוִ֖י אַחִ֑ים כְּלֵ֥י חָמָ֖ס מְכֵרֹתֵיהֶֽם׃ 5 J Simeon and Levi are a pair; Their weapons are tools of lawlessness.
In Chasidut, bringing a weapon when moving into a new house is considered a segulah, related to the acronym in Proverbs 24:3. Jacob criticizes Simeon and Levi for their violent actions against the people of Shechem, which were not inherited but a result of their own choices. The rabbis in the Talmud interpret Jacob's words to Simeon and Levi, suggesting that the weapons used were stolen from Esau. In various Midrashim, Simeon and Levi are condemned for their violence, leading to their division and scattering. In the Second Temple period, Simeon and Levi are described as united in will and purpose, with Moses combining them symbolically. The Targum commentaries also highlight their propensity for violence and warfare.

Chasidut

A segulah for moving into a new house is to bring a sword, knife, or weapon, as indicated by the acronym in Proverbs 24:3 for "Klei Chamas Me’cheiroteihem" (Genesis 49:5), referring to weapons or dwelling places.

Sefer HaMiddot, A Divine Remedy 10

A segulah for a person moving to a new house is to bring into it a sword, or a knife, or some other type of weapon. A hint to this is found in the verse, “A house is built with ChoKhMah (wisdom)” (Proverbs 24:3); the letters being an acronym for “Klei Chamas Me’cheiroteihem (weapons are their wares)” (Genesis 49:5). [The explanation of me’cheiroteihem is alternatively] “their swords” or “their places of dwelling.”

Sefer HaMiddot, A House, Part II 8

A segulah for a person moving into a new house is to bring into it a sword, a knife, or some other type of weapon. A hint to this is found in the verse, “A house is built with ChoKhMah (wisdom)” (Proverbs 24:3); the letters standing for “Klei Chamas Me’cheiroteihem (weapons are their wares)” (Genesis 49:5) —[me’cheiroteihem referring alternatively to] “their swords” or “their dwelling places.”

Commentary

Jacob refers to Simeon and Levi as brothers due to their united actions in avenging Dinah's honor, but criticizes their violent actions against the people of Shechem. He implies that their kinship is evident in their use of weapons, which they used unlawfully, having stolen the sword from Esau. Despite their brotherly bond, their violent tendencies were not inherited from their father, but rather a result of their own conscious choices. Their anger and wrath were so destructive that Jacob cursed them, praying that the punishment for their sins would not extend to his own soul.

Chatam Sofer on Torah, Vayechi 38

1. Simeon and Levi are a pair; etc., for in their anger they slew a man, and in their self-will, they lamed an ox. Ramban explained, they slew a man, is all the men of Shekhem; an ox, is the dynasty of Shekhem and Chamor. And behold all of the brothers answered with deception in front of Jacob, that [the people of Shekhem] should circumcise themselves. However, Ramban wrote that their intention was [only] to kill Shekhem and Chamor, who sinned, and to release Dinah from the house of Shekhem and [then] to go on their way. However, Simeon and Levi alone took counsel to kill the whole city, which had not sinned. But behold Jacob testified about Simeon and Levi, that, God forbid, that they went for three days with [this] evil counsel. Rather, their opinion was like all of the [other] brothers. However, at the last minute, when they approached to release Dinah and to kill Shekhem, their rage flared and they killed all the people of the city like a single man. So in their self-will – when they were not in their anger but rather with their own will, all of the three days – they only slew an ox, meaning Shekhem and Chamor. Hence their sin was not so great. Therefore, their blessing is To their council, may my soul never come. Its explanation is that since it is from this sin that the sin of Korah’s company gets its spark, from Levi; and Zimri, the son of Salu from Simeon, Jacob prayed about them, that their punishment should nevertheless not reach so far that it would reach Jacob’s sould, God forbid. And it is like my teacher, the Haflaah wrote, And Korah took (Numbers 16:1) the holy flow from Yitzhar and Kehat and Levi [all of whom are mentioned in the verse as his ancestors], but it did not reach Jacob [who is not mentioned]. And likewise, Zimri the son of Salu, the chieftain of a paternal house of the Simeonites (Numbers 25:14), but it did not reach Jacob. For then, God forbid, there would be no rectification for them. It then comes out that this was a blessing for them.

Chizkuni, Genesis 49:5:1

שמעון ולוי אחים, “Shimon and Levi are full brothers.” This point is recorded by Yaakov to inform us that these two were always of the same mind, as opposed to the other brothers. However, while generally speaking, this is laudable, it could become dangerous when their wrath is aroused.

Chizkuni, Genesis 49:5:2

כלי חמס מכרותיהם, “their weapons are lawlessness.” (JPS) Their very close relationship is a dangerous weapon.

Chizkuni, Genesis 49:5:3

The word מכרה is familiar to us from Kings II 12,6, where the expression: איש מאת מכרו, means: “each from his buddy.”

Da'at Zekenim on Genesis 49:5:1

שמעון ולוי אחים, כלי חמס מכרותיהם, “Shimon and Levi are brothers, their kinship is the use they make of weapons.” Yaakov implied that whereas they had displayed their being brothers when avenging the rape of innocent Dinah, their sister, they had failed to do so in their treatment of Joseph, their brother. (B’reshit Rabbah,98,5 and 99,7)

Ibn Ezra on Genesis 49:5:1

SIMEON AND LEVI ARE BRETHREN. He referred to them as brethren because of what they did to the city of Shechem. (The point is all twelve sons were brethren, Why, then, does Jacob single out Simeon and Levi as brethren? Scripture tells us that at Shechem two of the sons of Jacob, Simeon and Levi…took each man his sword, and came upon the city unawares, and slew all the males (Gen. 34:25). Simeon and Levi were thus brothers in council with regard to the destruction of Shechem (Weiser).)

Ibn Ezra on Genesis 49:5:2

THEIR KINSHIP. Some say that the word mekherotehem (their kinship) is similar in meaning to ha-karat (the show of) in The show of (ha-karat) their countenance doth witness against them (Is. 3:9). (That is, one can tell by looking at them that they employ weapons of violence (Weiser).) However, this interpretation is grammatically impossible. (Mekherotehem and ha-karat come from different roots (Weiser).) Others say that mekherotehem is to be rendered their possessions (Our text is thus to be rendered: weapons of violence are their possessions.) and is to be compared to the word tikhru (ye shall buy) in and ye shall also buy (tikhru) water of them for money (Deut. 2:6). However, this, too, is incorrect for the word tikhru means to dig. (Deut. 2:6 is thus to be rendered: ye shall dig water of them for money; that is, pay them so that they will give you permission to dig for water (Cherez).) Others say that mekherotehem is related to the word mekhirah (sale) and the meaning of mekherotehem is they sold themselves, (That is, they sold themselves to weapons of destruction.) as in a people that jeoparded (cheref) their lives unto the death (Jud. 5:18). (Cf. Kimchi in Jud. 5:18. Although different verbs are employed in our verse and in Jud. 5:18, the idea is the same. For an alternate interpretation see Krinsky.) I believe that mekherotehem comes from the same root as mekhorotayich (thine origin) (Ezek. 16:3). (It means in the land of their origin.) While the prepositional bet is missing from mekherotehem, (If mekherotehem means in their land wherein they dwelt, Scripture should have read bi-mekherotehem.) we find the same with the word bet (house) in that was found in the house of (bet) (Scripture should have read be-vet rather than bet. We thus see that Scripture occasionally omits the prepositional bet.) the Lord (II Kings 16:8) and with the word ma’on (habitation) in which I have commanded in My habitation (ma’on) (I Sam. 2:29). (Scripture should have read be-ma’on rather than ma’on. See above note.) Our text refers to the violence which Simeon and Levi committed in the land of their origin by deceitfully slaying the entire city of Shechem after making a covenant with them. (Cf. Gen. 34. Weapons of violence their kinship should thus be rendered: they employed weapons of violence in the land of their origin.)

Or HaChaim on Genesis 49:5:1

שמעון ולוי אחים, Shimon and Levi are brothers, etc. Jacob stressed the fact that Shimon and Levi were brothers as their similarity was natural, they shared many attitudes, something that is not always the case between brothers. It is also possible that Jacob referred to their joint action in Shechem as well as their plan to dispose of Joseph at the time, when he described their brotherliness. Jacob may have meant that these two between them shared the element of fire in an exaggerated manner. Our sages in Yuma 22 describe that Saul committed one sin which cost him the kingdom whereas David committed two serious sins without forfeiting his kingdom. The reason for this was that Saul was even-tempered by nature whereas David was impetuous by nature as we know from Samuel I 16,12 where the prophet describes David as אדמוני, red cheeked, i.e. hot-blooded. When G'd judges people He makes allowances for their natural tendencies, their genetic mix. Although someone who contains a greater than average share of the element of fire will be most enthusiastic in his service of G'd as a result (as we know from the tribe of Levi), this enthusiasm does not act as a barrier against his committing errors on occasion. Such errors also reflect his genetic composition. The fact that a person such as Saul was of an even temperament usually acted as a barrier against his falling victim to the lures of the evil urge. When Jacob described Shimon and Levi as אחים the word is derived from חם, heat. Jacob cursed their anger because when it erupted it was apt to prove unusually destructive. Anger is rooted in the element fire.

Or HaChaim on Genesis 49:5:2

Once such anger is kindled it results in excess heat and that is why Jacob compared their anger to כלי חמס מכרותיהם, the use of weapons to commit violence. By stressing the word מכרותיהם, (from the root הכר, something one is conscious of), Jacob indicated that Shimon and Levi's tendencies to commit acts of violence were not something they had inherited from their father, something deeply rooted in their subconscious, but when such sentiments surfaced they became very conscious of them as such. The cause of their excesses was the extra amount of fire in the basic composition of their respective bodies.This genetic imbalance was responsible for such deeds as their act of violence against Joseph.

Or HaChaim on Genesis 49:5:3

The word מכרותיהם also contains the root מכר, sale. Jacob referred to the sale of Joseph as an act of violence perpetrated by these two brothers, seeing that Joseph had not been guilty. Although all the brothers had participated in that sale, closer examination of what happened will show you that these two brothers were the instigators of all that violence. They were the ones who said to each other in 37,19: "let us see what will become of his dreams when we will set out to kill him, etc." (compare Bereshit Rabbah 99,6).

Rabbeinu Bahya, Bereshit 49:5:1-2

שמעון ולוי אחים, “Shimon and Levi are brothers, etc.” Who did not know that these two were brothers? According to the plain meaning of the verse Yaakov wanted to state that when these two brothers attacked the people of Shechem they were both of one mind that only violence was the solution to the problem of releasing Dinah which confronted them. When Yaakov uses the termמכרותיהם , the meaning is similar to סעודותיהם, that which is “their meal,” i.e. what provides them with סעד, support, sustenance. The word מכרה is related to כרה, i.e. a meal (compare Kings II 6,23). What Yaakov meant was that these brothers use the tools of violence to live and sustain themselves. Yaakov implied that when the brothers Shimon and Levi killed the male inhabitants of Shechem they killed people who personally had not done any harm to them, but on the contrary, had made a covenant with them. Yaakov therefore felt the need to apologise and to make clear that he had not been a party to their scheme. This is why he stressed בסודם אל תבא נפשי, ”may my soul not enter their conspiracy.” A Midrashic approach to this verse (Bereshit Rabbah 99,7) “Shimon and Levi are brothers when it comes to taking revenge for the rape of Dinah, but when it came to their behaviour vis-a-vis Joseph they certainly did not act as brothers.” By using the word מכרותיהם, Yaakov alluded to the sale of Joseph i.e. מכירה. We should remember that the four brothers Reuven, Shimon, Levi, and Yehudah were the senior brothers. Seeing that the Torah reported that both Reuven and Yehudah considered the sale of Joseph as inappropriate (compare 37,22 and 37,26), this leaves Shimon and Levi as the ones who must have suggested that Joseph be sold. This explains why when the brothers went to Egypt, Joseph detained only Shimon.

Rabbeinu Bahya, Bereshit 49:5:3-4

כלי חמס מכרותיהם, “instruments of violence are their stock-in-trade.” According to Bereshit Rabbah 99,7 the arms in their hands are used to perpetrate acts of violence and have been stolen from Esau. The Midrash bases himself on Ovadiah 10, “for the outrage to your brother Jacob, disgrace shall engulf you.” [— The abuse of Yitzchak’s blessing to Esau “you will survive by your sword.” Yaakov had not attacked Esau. Ed.] A kabbalistic approach: please refer to 29,32 where I have explained the mystical dimension of these words.

Radak on Genesis 49:5:1

שמעון ולוי אחים, they had acted like brothers in their concern for their sister Dinah, as the Torah credits them in Genesis 34,25.

Radak on Genesis 49:5:2

כלי חמס, their swords, (weapons) have become instruments of violence. [used aggressively instead of defensively. Ed.] Yaakov considered the slaying of the male population of Shechem as having been illegal. He did not consider the men of the city responsible for the sin of rape committed by their crown prince Shechem. Seeing that their act was illegal they endangered their whole family, including their father, as they could not count on G’d’s protection against the avengers of Shechem when the wrong they had committed themselves had brought that attack upon them. The fact that in the event, G’d did protect them, was not thanks to these two brothers.

Radak on Genesis 49:5:3

מכרותיהם, as if the Torah had written במכרותיהם. The construction is parallel to ארץ מגוריהם, the land of their sojourn, i.e. the land in which they sojourned. The people of Shechem had lived peaceably side by side with the family of Yaakov, there being no war-like actions between them. [The author apparently sees in the word מכרותיהם the root הכר, “to recognise someone, i.e. to know him well.” Yaakov describes the deed of Shimon and Levi against the people of Shechem as having been perpetrated on friendly unsuspecting neighbours. Ed.] Ezekiel 21,35 as well as 29,14 also speaks of מכורותיך meaning מגורים the place where one resides. Onkelos also translates it in this sense. Midrash Tanchuma Vayechi 9 understands the word as applying to their swords. In Greek a sword is known as makirin.

Ramban on Genesis 49:5:1

SIMEON AND LEVI ARE BRETHREN. Jacob is saying that they possess the attribute of kinship for their hearts were inflamed concerning their sister. (Ibid., 34:25-26.) He is thus stating in their defense that they acted as they did out of their brotherly zeal, thus suggesting [that were it not for this extenuating circumstance], they would have been deserving of great punishment and their sin would have been unforgivable since what they did to the people of Shechem was an act of violence. The correct interpretation appears to me to be that he is saying that Simeon and Levi are real brothers, uniting in fraternity and brotherhood in counsel and deed. Now I have already explained (Ibid., 34:13.) that Jacob was angry with Simeon and Levi for having committed violence when they killed the people of the city of Shechem, for they (The people of the city committed no wrong. It was Shechem who violated Dinah, and the people were not in a position to protest his action.) had not sinned against them at all. They even made a covenant with them and they were circumcised, thus being enabled to return to G-d and become included within the people of the household of Abraham, part of the souls that they had gotten in Haran. (Above, 12:5. A reference to the proselytes whom Abraham and Sarah had brought “beneath the sheltering wings of the Shechina” (Rashi, ibid.)) Jacob was additionally angry with them lest people say that the matter was done at his suggestion, thus creating a profaning of G-d’s Name, as people will say that the prophet has committed violence and plunder. This is the intent of the verse, Let my soul not come into their council— (Verse 6 here.) this is an excuse for he was not in their council when they answered the people of Shechem with subtlety, (Above, 34:13.) and he was not united in their assembly when they came upon the people of the city and killed them. It was for this reason that he cursed their anger and wrath. (Verse 7 here.) And so did Onkelos translate: “My soul was not in their council when they assembled to strike, etc.”

Ramban on Genesis 49:5:2

INSTRUMENTS OF VIOLENCE ‘M’CHEIROTHEIHEM.’ According to Onkelos and all commentators, (Rashi and R’dak.) the meaning of the verse is as if it were written: instruments of violence ‘m’garotheihem’ (in their sojournings). This is similar to the verses: Thy sojourning (‘m’chorothayich’) and thy nativity, (Ezekiel 16:3. There too m’chorothayich is as if it were written m’gorothayich.) into the land of their sojourn (‘m’churatham’). (Ibid., 29:14.) Thus the commentators said that the meaning of the verse is that they did violence in the land of their sojourn. (That is, the people lived with them in peace, and they did not act accordingly.) Now if so, the approximate sense of the verse is as follows: “They had instruments of violence in the land of their sojournings,” it being referred to as “the land of their sojournings” since they lived there afterwards. (At the time when Simeon and Levi wrought punishment upon the city of Shechem, they had just entered the land. How then could Jacob refer to the event as having taken place in the land of their sojourning? Ramban answers that this is a reference to the future.) But in my opinion Jacob is saying that “the instruments of violence are their dwelling places,” i.e., the essence of their lives, even as the expression, the days of my pilgrimage (‘m’gurai’). (See above, 47:9.) He is thus saying that the very instruments of violence are their dwelling places for they live and sustain themselves by them. A similar expression is found in the verse: The desert yieldeth them bread for their children. (Job 24:5. The word “yieldeth” is not in the Hebrew text. Ramban interprets the meaning of the verse as follows: “The desert is to him bread for his children,” for there he has the opportunity to rob and plunder. Similarly, the verse here says that the sword is their livelihood. Ramban’s interpretation of the above verse in the book of Job is also found in his commentary to that book. See Kitvei Haramban, I, p. 80.) And it is on account of this that their father divided them in Jacob (Verse 7 here.) so that they should not unite and scattered them in Israel so that they should not assemble. This was indeed so, for Simeon’s inheritance in the Land was contained in the inheritance of the children of Judah, as it is written, And their inheritance was in the midst of the inheritance of the children of Judah, (Joshua 19:1.) with the cities of Simeon set apart from one another throughout the entire tribe of Judah. And Levi’s inheritance consisted of the Cities of Refuge, (See Numbers 35:1-8.) which were scattered through all Israel. (See Joshua, Chapter 21.)

Rashbam on Genesis 49:5:1

מכירותיהם The reason why Yaakov used such a dual, pluralistic, mode of the word was the special relationship which existed between Shimon and Levi, a relationship almost like that of twin brothers, as if the term אחותיהם instead of merely אחים, would describe their mutual brotherliness. However, their special relationship appeared to concentrate on their doing something negative, i.e. they used destructive tools, weapons in the pursuit of their designs.

Rashbam on Genesis 49:5:2

Whereas the terms מכורותיך and מולדתיך occur in Ezekiel 16,3-4, describing close relatives in one’s birthplace, in our verse, the vowel tzeyreh under the letter כ converts this word into one that could have been written with a dagesh, i.e. from the conjugation piel, the strong, transitive conjugation, suggesting that these emotions were evident only when the two brothers engaged in a scheme of doubtful ethical merit. The construction of the word is parallel to Job 37,12 where the word מסבות, describes clouds in constant motion foreboding turmoil, nature at its most destructive. Examples of the expected vowel chirik becoming a tzeyreh instead, are found in Lamentations 2,9, as well as in Numbers 8,26, and in Psalms 74,18. In all those examples the addition of the extra “dot” next to the chirik converts the meaning into something stronger, more aggressive, more intense.

Rashi on Genesis 49:5:1

שמעון ולוי אחים SIMEON AND LEVI WERE BRETHREN in the plot against Shechem and against Joseph. Scripture states, (Genesis 37:19—20) “And they said one to another… (literally, one to his brother) come now therefore and let us slay him” (Midrash Tanchuma, Vayechi 9). Now, who were these? Should you say Reuben or Judah was one of them — but they were not consenting parties to slaying him (cf. Genesis 37:21, Genesis 37:22 and Genesis 37:26). Should you say they were the sons of the handmaids (Dan, Naphtali, Gad or Asher) — their hatred of Joseph was not so perfect a hatred that they would wish to kill him for it is said, (Genesis 37:2) “whilst a lad he used to be with the sons of Bilhah and with the sons of Zilpah etc.” Issachar and Zebulun would certainly not have spoken thus in the presence of their elder brothers. Consequently one must needs say that they were Simeon and Levi whom their father called “brethren” (Midrash Tanchuma, Vayechi 9).

Rashi on Genesis 49:5:2

כלי חמס INSTRUMENTS OF VIOLENCE (חמס may mean something that has been usurped from another) — This business of murdering is חמס, not rightly theirs; it is part of the blessing conferred upon Esau; it is his business and you have usurped (חמסתם) it from him (Midrash Tanchuma, Vayechi 9).

Rashi on Genesis 49:5:3

מכרתיהם denotes weapons. In the Greek language the word for a sword is fiaxmoa (Midrash Tanchuma, Vayechi 9). Another interpretation of מכרתיהם is: (taking מכרתיהם as מגרתיהם their sojournings with an interchange of כ and ג) in the land of their sojournings they got into the habit of using weapons of violence, מכרתיהם being of the same root as (Ezekiel 16:3) “Thine habitation (מכרתיך) and thy nativity [is in the land of the Canaanite].” This is how Onkelos renders it.

Rav Hirsch on Torah, Genesis 49:5:1

In Schimeons und Lewis Charakter tritt ein Zug hervor, der sie, um an die Spitze der künftigen Leitung gestellt zu werden, eigentlich ganz besonders befähigt hätte. Sie sind אחים, haben das brüderliche Gesamtgefühl (von אחה durch einen alle durchschlingenden Faden an einander gereiht) in hohem Grade bewährt, das ohne allen Egoismus sich von dem dem Geringsten des Familienkreises zugefügten Unrecht ebenso getroffen fühlt, als wäre es ihm selbst geworden. Allein: .כלי חמס מכרתיהם מכרתיהם: entweder von כור, wovon כור, der Tiegel, in welchem etwas bereitet wird, und dann מכֵרה allgemein: Mittel; wahrscheinlicher aber von כרה .כרה: graben; im Vergleich mit חפר ergibt sich, daß חפר bis auf den Grund graben, Wasser aus der Tiefe holen heißt, daher überhaupt: Verborgenes ans Licht bringen, wovon: erspähen, und auch jenes Erschrecken und Erbleichen, das eintritt, wenn eines Menschen bisher verborgen gewesene Vergangenheit ans Licht gezogen wird, während בוש vielmehr die Scham über getäuschte Erwartung von der Zukunft ausdrückt. Dem zur Seite heißt כרה: das erste Abstechen einer Grube, die erste Anlage, dann überhaupt: Zurichtung, z. B. eines Mahles, endlich auch: die Erwerbung, Aneignung eines Gutes oder einer Person: אשר כריתי לי (Bamidbar 50, 5), ואכרה לי (Hosea 3, 2), so daß die Wurzel in ihrer ursprünglichen Bedeutung mit קרה ,קרא: etwas zu sich rufen, verwandt, und somit: etwas zu sich bringen, etwas zu erlangen suchen, zu bedeuten scheint. So: וגם selbst Wasser habt ihr nur auf ganz (Bamidbar 2, 6) מים תכרו מאתם בכסף ושתיתם friedlichem Wege von ihnen für Geld zu erlangen suchen müssen für euren Durst. Im Hinblick auf die zitierte Stelle Hosea 3, 2 dürfte dann מְכֵרָה ganz eigentlich die Bewerbungen um eine Person bedeuten. Schimeon und Lewi haben ihre ganz friedlich und freundlich aussehenden Bewerbungsmittel, Bedingungen, die sie unter dem Scheine als מהר ומתן dem Schechem auferlegten, zu Werkzeugen der schreiendsten Gewalttat gebraucht.

Sforno on Genesis 49:5:1

Brothers. Because of your brotherhood you should have received the kingship after Reuvein lost it, but a king, who is charged with establishing justice, cannot be a violent person.

Sforno on Genesis 49:5:2

כלי חמס מכרותיהם, people who make use of weaponry in their day to day activities are not suitable material for wielding political and military power. Hence neither one of them will be accorded the status taken away from Reuven. (compare Proverbs 29,4 where Solomon describes a king’s primary characteristic as being במשפט יעמד ארץ, “seeing to it that the rule of law and justice prevails on earth.”) Shimon and Levi had disqualified themselves from claiming such a distinction.

Siftei Chakhamim, Genesis 49:5:1

Their hatred was not so complete... Rashi did not give the reason of “They would not have spoken before their older brothers” because Yoseif had told Yaakov that [the older brothers] were calling the handmaids’ sons “slaves.” Thus Yoseif slandered the handmaids’ sons, and they would have had a justification [to speak before their older brothers,] since Yoseif called them “slaves.” Thus Rashi gives a stronger reason, [that their hatred was not so complete]. (Maharshal)

Siftei Chakhamim, Genesis 49:5:2

Yissachar and Zevulun would not have spoken before their older brothers... You might ask: How did Shimon and Leivi speak before Reuvein? Maharshal answers: Reuvein was not there at the time, as he had gone to attend to his father [see Rashi, 37:29].

Siftei Chakhamim, Genesis 49:5:3

Another explanation of מכרותיהם: in the land of their sojournings (מגורתם)... [Rashi knows this] because the כ of מכרותיהם is interchangeable with a ג, since they are among the group of letters of ג–י–כ–ק [that are interchangeable].

Steinsaltz on Genesis 49:5

Simeon and Levi are brothers. These two brothers were apparently very close. They acted together, and Jacob likewise addresses them together. Weapons of villainy are their heritage. 15 They grew up using weapons from a young age.

Tur HaArokh, Genesis 49:5:1

כלי חמס מכרותיהם, “their occupation with weaponry is stolen.” Onkelos understands the word מכרותיהם as similar to מגורותיהם, “places where they sojourned,” meaning that both Shimon and Levi had (stolen?) weapons from their uncle Esau and they used them to perpetrate acts of violence in the land they sojourned in. Other commentators feel that the expression כלי חמס defines their lifestyle, i.e. wherever they sojourned they used strong-arm methods to get their way and to secure their livelihood. Still other commentators understand the word מכרותיהם as derived from מכירה, “sale,” Yaakov saying that these two brothers had figuratively speaking “sold themselves” to the use of violence, similar to Judges 5,18 עם חרף נפשם למות, “a people that mocked death.”

Tze'enah Ure'enah, Vayechi 44-45

“Simeon and Levi are a pair” [49:5]. Jacob called Simeon and Levi and said to them. You are brothers in agreement about Shechem and about Joseph, that you destroyed the city of Shechem. You should not have done that, since the whole city of Shechem had circumcised themselves. Perhaps, they would have become proper Jews after that. (Ramban, Genesis, 49:5.) Bahya writes. “When you mounted your father’s bed” [49:4], means, you have desecrated two beds. One is the bed of the Shekhinah that used to be on the bed and the other is my bed. Therefore, it is written, “my beds.” This means two beds, since the Shekhinah was always with Jacob. Even in bed, Jacob’s thought was on the Shekhinah. The Midrash says that Jacob said to Reuben. You will not be healed from the disgrace until Moses Our Teacher will ascend mount Ebal and will count Reuben first for the curses. That is, they will curse whoever will transgress the Torah. Moses Our Teacher will say to the tribe of Reuben that they should ascend mount Ebal and should curse. “Cursed be he who sleeps with his father’s wife” [Deut. 27:20]. This means, cursed be he who sleeps with his father’s wife. As soon as all of Israel knew that Reuben was innocent, then he was forgiven for the transgression. (Bahya, Genesis, 49:4.)

Tze'enah Ure'enah, Vayechi 47

“Their weapons are tools of lawlessness” [49:5]. Jacob said to Simeon and Levi. You have stolen and robbed the sword from Esau. That is to say, your thing is not to go about with swords, as Esau, who goes about with the sword. It is his blessing, that he should commit murder. (Rashi, Genesis, 49:5.)

Jewish Thought

The rabbis in the Talmud interpret Jacob's words to his sons Simeon and Levi in Genesis 49:5, suggesting that the weapons used in the destruction of Shechem were stolen and actually belonged to Esau. They also explain that prayer and persuasion are the strengths of Jacob, while war and action belong to Esau. Additionally, the mother of Miriam, Aaron, and Moses, all destined for greatness, is from the tribe of Levi, despite Levi's previous violent actions alongside Simeon. Jacob had cursed Simeon and Levi for their violence, but their descendants would ultimately achieve greatness.

The Jonathan Sacks Haggadah; Essays, Women and the Exodus 6

Only this, that she gives birth to three children destined for greatness: Miriam, the prophetess, Aaron, Israel’s first high priest, and Moses, its greatest leader. She endows her children, genetically or by example, with the gift of leadership. We can infer something more. She and her husband are both from the tribe of Levi. A few chapters earlier, the Torah has told us in connection with Levi, Jacob’s third-born child, that his father did not see him destined for great things. Together with Simeon, he had rescued their sister Dina at the cost of what Jacob thought was excessive violence. On his deathbed he delivers both a prediction and a curse: “Simeon and Levi are brothers; their wares are instruments of violence. Let my soul not enter their council, my heart not join their company, for in their anger they killed men and hamstrung oxen as they pleased. Cursed be their anger for it is fierce, and their fury, for it is cruel” (Gen. 49:5).

With God in Hell, 9 Now We Know 51

The rabbis in the Talmud developed these teachings further, in their unique midrashic-homiletical style, through the “interpretation” of appropriate passages in the Bible. As Jacob was addressing his children before his death, he said of two of them: “Simeon and Levi are brethren; weapons of violence their kinship.” (Genesis 49:5.) This, of course, is plain enough. The old father was referring to his two sons who destroyed the city of Shechem because their sister had been violated there. However, according to the Midrash, what Jacob really said to his children was this: “These weapons (with which you slaughtered the inhabitants of Shechem) are stolen in your hands. Whom do they fit? Your kin Esau, the one who sold the right of the firstborn,” playing on the phonetic similarity of the Hebrew word for “kin” and the word for “to sell.” (Bereishit Rabbah 98:5.) Referring to other biblical verses, the rabbis demonstrate that “the voice” is the tool of Jacob, while the “hand” is that of Esau. (Mekhilta, Beshallaḥ 3.) The “voice” — prayer, ideas, persuasion — is the strength of Jacob, his instrument of defense. This thought is finally formulated in the following categorical manner: “There is no efficacious prayer in which there is not something of the seed of Jacob and there is no victorious war in which there is not something present of the seed of Esau.” (T.B. Gittin 57b.)

Midrash

In the Midrash Tanchuma, Vayechi 9:5, Jacob reproaches Reuben for his sin with Bilah, predicts Moses will intercede for Reuben, and criticizes Simeon and Levi for their violence. In Midrash Tanchuma Buber, Vayechi 12:3, Simeon and Levi are condemned for their violent actions. In Pirkei DeRabbi Eliezer 38:3, Simeon and Levi's violent actions are discussed in relation to their impact on the world. In Midrash Tehillim 101:2, Moses is warned against appointing priests from certain tribes due to their sins. In Bereshit Rabbah 98:5, Simeon and Levi's actions are condemned and Jacob curses their anger. In Aggadat Bereshit 83:1, the tribes are blessed and Jacob curses Simeon and Levi for their violence. In Bereshit Rabbah 99:7, Simeon and Levi are rebuked for their actions and Jacob curses their anger.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bereshit Rabbah 98:5

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5) “Simeon and Levi are brothers” – brothers of Dina but not brothers of Joseph. “Weapons of villainy are their heritage [mekheroteihem]” – he said to them: These weapons in your possession have been stolen by you. For whom are they fitting? It is for mekheroteihem – for Esau, who sold [makhar] the birthright. “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when they come to take counsel in Shitim. (When the Israelite men engaged in harlotry with the Midianite women, in Shitim, one of their leaders, who encouraged this practice, was the prince of the tribe of Simeon, Zimri son of Salu.) “With their assembly let my glory not be associated” – when they assemble against Moses in the congregation of Koraḥ. (In these instances, when the Torah identifies the perpetrators of these crimes, who descended from the tribes of Simeon and Levi, the verses do not mention that they are sons of Jacob. ) “With their assembly let my glory not be associated” – but for the platform, let my name be associated, when his descendants stand on the platform, (When the Levites stand on the platform to sing as part of the Temple service. ) as it is stated: “These are those who stood, and their sons, [from the sons of the Kehatites:] Heiman [the singer, son of Yoel, son of Samuel]” (I Chronicles 6:18). Rabbi Huna, Rabbi Ḥanina, and Rabbi Pinḥas: The three of them said: “Son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:23). (In the verse regarding the congregation of Koraḥ, his lineage is traced only as far as Levi, but here the lineage is traced back to Jacob.) “For in their anger they killed men [ish]” (The Hebrew ish is in the singular.) – this is Ḥamor father of Shekhem. “Hamstrung [ikeru] oxen [shor]” – they undermined [akartun] the security wall [shuran] of proselytes. (As a result of the massacre following the circumcision of the residents of Shekhem, all proselytes will fear that perhaps the same will befall them after their circumcision.) Rabbi Ḥunya and Rabbi Yirmeya in the name of Rabbi Aḥiya bar Abba: As it is written: “And with their will they hamstrung [ikeru] oxen” – in order to fulfill the will of your inclination, you undermined [akartem] the security wall of proselytes. “Undermined a trough” – this is one of the matters that they emended for King Ptolemy. (The seventy-two elders assembled by King Ptolemy introduced several emendations into the translation of the Torah into Greek (see Megilla 9a). One of them was that instead of writing, “killed men…and hamstrung oxen,” they wrote, “killed oxen…and undermined troughs,” so Ptolemy would not deem them murderers.) “Cursed be their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed be their anger, as it is fierce” – Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: [Jacob] increased the number of hot-tempered bohaknin (These were individuals afflicted with bohak, a skin condition characterized by white blotches on the skin. When the blotches appeared on the face, this was considered a sign that the individual was hot-tempered. ) among them. That is what is said regarding one who is afflicted with bohak patches, that he is hot-tempered. Rabbi Yehuda bar Simon said: [This is analogous] to a king who had a son, and the king foresaw that a serpent was destined to bite his son. He said: May the serpent that seeks to bite my son be cursed. So, [Jacob] came to curse them, but he cursed their anger. “Cursed be their anger, as it is fierce, and their wrath [ve’evratam], as it is harsh” – and their transgression [vaaveratam], as it is harsh. (He did not curse them; rather, he cursed the anger and the transgression that was caused by that anger.) “I will divide them [aḥalkem] in Jacob” – this is the tribe of Levi: “I am your portion [ḥelkekha] and your inheritance” (Numbers 18:20). “And I will disperse them in Israel” – this is the tribe of Simeon. That is what is said: Most of the poor were from the tribe of Simeon. Rabbi Tanḥuma said: Although we explain and say: “And the cities that you shall give from the holding of the children of Israel, [from the greater you shall increase and from the lesser you shall decrease]” (Numbers 35:8), six cities, they and their open land, all of them were from Simeon. (The Torah states that forty-eight cities were to be given to the Levites (Numbers 35:7–8). Of these, nine were from the tribes of Judah and Simeon (Joshua 21:9-16). The midrash states that six of them were from Simeon and only three from Judah, despite the fact that Simeon was a small tribe and had only seventeen cities.) When they saw that he was rebuking them, (When the rest of Jacob’s sons saw that he had rebuked Reuben, Simeon, and Levi.) they began departing to the corners. When he saw that they were departing to the corners, he began calling each and every one.

Bereshit Rabbah 99:7

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5). Reuben went out and his ears were slumped. [Jacob] began calling: “Simeon and Levi are brothers” – brothers for degradation. He said to them: ‘You were brothers for Dina, as it is written: “Two sons of Jacob, Simeon and Levi, Dina’s brothers, each took his sword” (Genesis 34:25), but not brothers for Joseph, as you sold him.’ Rabbi Simlai said: In Reuben’s regard it is written: “In order to deliver him from their hand, to restore him to his father” (Genesis 37:22). Reuben was not involved in Joseph’s sale. Judah, too, said to them: “What profit [is there if we kill our brother]?” (Genesis 37:26). These were the eldest; consequently, the two of them sold him. (Reuben, Simeon, Levi, and Judah were the oldest sons of Jacob. If Reuben and Judah were not involved in the sale, it must have been Simeon and Levi who organized it. ) Know that it is so, for when they descended to Egypt, [Joseph] took from them none other than Simeon, as it is stated: “He took Simeon from them [and incarcerated him before their eyes]” (Genesis 42:24). That is why [Jacob] called the two of them as one. “Weapons of villainy” – what are weapons of villainy? He said to them: ‘They have been stolen by you; they are not yours. They belong to Esau, in whose regard it is written: “By your sword you shall live”’ (Genesis 27:40). Those are weapons of villainy, and villainy is none other than Esau, as it is stated: “For the villainy to your brother Jacob” (Obadiah 1:10). (Thus, Jacob was saying that the weapons of Simeon and Levi belong to Esau, who is the subject of the verse in Obadiah. ) “Their heritage [mekheroteihem]” – Rabbi Yoḥanan said: It is a Greek expression, makhirin, makhirin>. Some say: “Mekhuroteihen” – their residences [meguroteihem], just as it says: “Your origins [mekhorotayikh] and your birthplace” (Ezekiel 16:3). “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when Zimri will arise and perform that act with Kozbi, let my name not be mentioned there, as it is stated: “The name of the man of Israel who was slain…[Zimri, son of Salu, a prince of a patrilineal house of the Simeonites]” (Numbers 25:14). (The name of Jacob is not mentioned. ) “With their assembly let my glory not be associated” – when Koraḥ will assemble his congregation to dispute, let my name not be associated with them, but rather, “Koraḥ, son of Yitzhar, son of Kehat, son of Levi” (Numbers 16:1), but it did not say: “Son of Jacob.” “For in their anger they killed men [ish]” – did they kill one man [ish]; is it not written: “They killed all the males” (Genesis 34:25)? It is that they were all considered before the Holy One blessed be He like one man. Likewise it says: “Behold [hen], nations may be regarded like a drop from a bucket…” (Isaiah 40:16). What is hen? In the Greek language, hen is one. Likewise it says: “You will smite Midian as one man” (Judges 6:16). Similarly, “the horse and its rider He cast into the sea” (Exodus 15:1) – like one horse and its rider. (The singular terms are used in order to indicate that God cast all the many horses and riders of the Egyptian army into the sea as though they were just one. ) “Cursed is their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed is their anger” – he cursed only their anger. Likewise, the wicked Bilam says: “How will I curse, where God has not cursed” (Numbers 23:8)? If at a time of anger he cursed only their anger, can I come to curse them? (If Jacob was angry at Simeon and Levi and yet, with divine spirit, Jacob cursed only their anger and not them, can I, Bilam, curse the Israelites? ) “I will divide them in Jacob” – how so? Twenty-four thousand fell from the tribe of Simeon in [the incident of] Zimri, and its widows were twenty-four thousand. They were divided into two thousand for each and every tribe, as it is stated: “I will divide them in Jacob.” Everyone who circulates among the doorways [to beg] is from the tribe of Simeon. The Holy One blessed be He said: Levi too will circulate. What did the Holy One blessed be He do? He provided him with his sustenance cleanly, and yet Jacob’s edict was fulfilled. The Holy One blessed be He elevated [Levi] and gave him one-tenth, (The first tithe of produce. ) and he circulates and says: ‘Give me my portion.’ That is why it is stated: “I will divide them in Jacob.”

Midrash Tanchuma Buber, Vayechi 12:3

[Another interpretation (of Gen. 49:4): UNSTABLE AS WATER.] Our masters have taught (in Ter. 8:4): THREE LIQUIDS BECOME FORBIDDEN THROUGH BEING UNCOVERED: WATER, WINE, AND MILK. If wine is found uncovered, then one is sorry about it when he pours it out; but in the case of water, if it is found uncovered, one is not sorry for it if he pours it out. So you have done with all the crowns which belonged to me. You have thrown them away AS WATER. < You are as > UNSTABLE AS WATER. When Simeon and Levi came in to Jacob, he reproached (Gk.: kentroun, i.e., “to strike with a goad.”) them. He said (in Gen. 49:5): SIMEON AND LEVI ARE BROTHERS, WEAPONS OF VIOLENCE ARE THEIR MEKHEROT (The meaning of this word is obscure, but the singular, mekherah, resembles the Greek machaira, which means “sword”; and such a meaning fits the context of the midrash. So Tanh., Gen. 12:9; Gen. R. 99 (another version):7 (= p. 1278 in the Theodor-Albeck edition); PRE 38 (in the Amsterdam and Prague editions). The Greek parallel to such an ancient Hebrew word may be due to the fact that swords were common objects of trade.) What are MEKHEROT? WEAPONS OF VIOLENCE.

Midrash Tanchuma, Vayechi 9:5

Then defilest thou it—he went up to my couch (ibid. 49:4). (He slept with Bilah, his father’s concubine.) He went up implies that you will be rejected until Moses appears, concerning whom it is written: And Moses went up unto God (Exod. 19:3), and he shall come, and intercede for you, saying: Let Reuben live, and not die (Deut. 33:6). And Reuben went out downcast. And he (Jacob) began to call out: Simeon and Levi are brothers (Gen. 49:5). They had acted as brothers toward Dinah but not toward Joseph, whom they had sold.

Midrash Tehillim 101:2

"I will act wisely on the innocent way. Rabbi Judah and Rabbi Nehemiah. Rabbi Judah says, the Holy One, blessed be He, said to Moses, "Appoint for Me a priest." Moses said to Him, "What tribe?" He replied to him, "Do not put Reuben before Me, who sinned with Bilhah, his father's concubine, as it is said (Genesis 35:22), 'And Reuben went and lay with Bilhah, his father's concubine.' " He said to him, "From the tribe of Simeon." He said to him, "They are engaged in violence, which I hate, as it is said (Genesis 49:5), 'Simeon and Levi are brothers, weapons of violence are their wares.' " He said to him, "How about the tribe of Dan?" He said to him, "They will cause My anger, for they are idolaters, as it is said (Zechariah 10:11), 'And they shall cross the sea with affliction, and smite the waves in the sea, and all the depths of the Nile shall dry up; and the pride of Assyria shall be brought down, and the scepter of Egypt shall depart.' " This is a reference to the image of Micah. Moses therefore warned Israel (Deuteronomy 29:17), "Lest there be among you a man or woman or family or tribe." And it is said (Judges 18:30), "And the children of Dan set up the graven image for themselves." He said to him, "How about the tribe of Joseph?" He said to him, "They speak evil behind their brethren's backs, as it is said (Genesis 37:2), 'And Joseph brought evil tales of them unto their father.' " He said to him, "How about the tribe of Judah?" He said to him, "He is arrogant of eye and wide of heart, as it is said (Genesis 38:15), 'And Judah saw her, and thought her to be a harlot.' " Moses then said, "Whose tribe, then, shall I appoint?" He replied, "Appoint for yourself from your own tribe." Rabbi Nehemiah said, "And there are those who say it in the name of Resh Lakish, the Holy One, blessed be He, said, 'One who serves Me in this world will serve Me in the World to Come, and will not sit in the midst of My house.' " Rabbi Joshua ben Levi said, "A person must be modest within his own home, and needless to say in the home of his friend."

Pirkei DeRabbi Eliezer 38:3

Simeon and Levi were moved by a great zeal on account of the immorality, as it is said, "And they said, Should he deal with our sister as with an harlot?" (Gen. 34:31). And each man took his sword and slew all the men of Shechem. When Jacob heard thereof, he became sorely afraid. For he said: Now all the people of the land will hear, and they will gather together against me || and smite me. He began to curse the wrath of his sons, as it is said, "Cursed be their anger, for it is fierce" (Gen. 49:7); and he also cursed their sword in the Greek language, for he said: "Weapons of violence are their swords" (Gen. 49:5). All the kings of the earth heard (thereof) and feared very much, saying: If two sons of Jacob have done all these great things, if they all band themselves together, they will be able to destroy the world. And the dread of the Holy One, blessed be He, fell upon them, as it is said, "And the terror of God was upon the cities,… and they did not pursue after the sons of Jacob" (Gen. 35:5).

Quoting Commentary

Levi's blessing in Deuteronomy was a prayer for them to continue their duties, with the Levites and priests. Shimon was rebuked by Jacob and eventually excluded from Moshe's blessings, leading to their disintegration. Simeon and Levi's history of violence against the people of Shechem led to their later division and scattering. Simeon's role as a schoolteacher was seen as a positive outcome of their scattered status. Rachel Imeinu's love for the descendants of Yehuda and Levi, despite their past actions against Yosef, is highlighted at Kever Rachel. Joseph threw Simeon in prison as expiation for his role in selling Joseph.

Megillat Ruth; From Chaos to Kingship, Perek 4 32:26

Rashbi’s idea adds even more to the significance of Kever Rachel in Beit Lechem, especially since we Jews are predominantly the children of Leah! (Sefer Ezra presents only Yehuda, Levi and Binyamin returning to rebuild the second Beit HaMikdash. ) Rachel Imeinu adopting us as her children, crying and pleading on our behalf before Hashem at our most critical moments, is even more meaningful in light of the fact that we are predominantly the descendants of Yehuda and Levi (see Rashi to Bereishit 49:5). These were the brothers who harmed Yosef the most. Rachel Imeinu looks beyond this and extends her bountiful love to us in a profoundly moving act of self-transcendence. No wonder why she is the most beloved of all of the imahot. (The indelible memory of my visit to Kever Rachel at the age of thirteen and my mother weeping at “Mama Rachel’s” kever brings me to tears. I also vividly recall my mother looking at the grain fields of Beit Lechem, which our tour bus passed, remarking with awe that these were very possibly the fields where Rut gathered the grain (it certainly was the correct area).)

Or HaChaim on Deuteronomy 33:8:1

וללוי אמר תמיך ואוריך לאיש חסידך, "And concerning Levi he said: "Let your Tummim and your Urim be with Your faithful one." This is a prayer that Levi should continue forever to be qualified to perform the respective duties of the Levites and the priests.

Or HaChaim on Deuteronomy 33:8:2

אשר נסיתו במסה, "whom You have tested at Massah." Seeing that Jacob (Genesis 49,5) had expressed himself negatively concerning any union of Shimon and Levi, cursing their anger, Moses goes on record to say that in the meantime the Levites had proved at Massah that they (by themselves) did not display anger and transgress G'd's commands. Instead of having tested G'd's patience there (Exodus 17,7) where the people questioned G'd's ability to provide them with water) as had the other tribes, this tribe had stood the test of loyalty (and had not participated in that complaint). [There may be an allusion to this in that paragraph as at the beginning the Torah speaks about the whole community arriving at that place whereas when speaking about who complained the word "whole" is absent. Ed.]

Rabbeinu Bahya, Bereshit 42:24:1

ויקח מאתם את שמעון, “he took from amongst them Shimon.” He kept Shimon in jail longer than the other brothers in order to keep him apart from Levi. He remembered that when it came to killing the males of the town of Shechem, Shimon and Levi had acted as a team. Yaakov referred to the matter on his deathbed when he said (Genesis 49,5-6) “Shimon and Levi are brothers (comrades), violence is their stock-in trade.” When the Torah writes in 42, 27: “The one opened his sack,” the words “the one” are a reference to Levi the other half of that team of brothers. Seeing the brothers had not been prepared to select one of their number who should remain behind as a hostage that they would return with Binyamin, Joseph had to make the selection himself. From this incident our sages derived an important ruling, i.e. that when Gentiles demand from Israelites that they hand over one of their number without specifying which person they are to hand over, that the Israelites must not make such a selection but must rather all face death than to condemn someone in their midst. (If however, the Gentiles selected a particular individual from amongst the Israelites and they threaten to kill all the Israelites unless that individual is handed over, the Israelites (in order to save their lives) must hand over the individual demanded from them) (Jerusalem Talmud Terumot 5,4). There is a well known example in Samuel II 20, 1-22 when Sheva ben Bichri, a rebel against the regime of King David, happened to be trapped amongst other Jews and David had given orders to liquidate this Sheva ben Bichri as a dangerous rebel. His commander-in-chief Yoav and his brother Avishai had surrounded the town in which Sheva ben Bichri found himself. A woman in that town saved the other townsfolk by persuading them to hand over the rebel and thus to save the inhabitants of the town from becoming victims of Yoav’s army. [This was during the period of Avshalom’s uprising against his father. Ed.]

Ramban on Genesis 34:13:1

AND THE SONS OF JACOB ANSWERED SHECHEM AND HAMOR HIS FATHER WITH SUBTLETY. Now Hamor and Shechem spoke to her father and her brothers, (Verse 11 here.) but the patriarch did not answer them at all as his sons spoke in his place on this matter out of respect for him for since the affair was a source of shame to them, they did not want him to speak about it at all. There is a question which may be raised here. It would appear that they answered with the concurrence of her father and his advice for they were in his presence, and it was he who understood the answer which they spoke with subtlety, and, if so, why was he angry afterwards? (Further, Verse 30. See also Ramban further, 49:5.) Moreover, it is inconceivable that Jacob would have consented to give his daughter in marriage to a Canaanite who had defiled her. Now surely all the brothers gave that answer with subtlety, while Simeon and Levi alone executed the deed, and the father cursed only their wrath. (Genesis 49:7.) [But if all the brothers shared responsibility for the answer and the plan, why did Jacob single out only Simeon and Levi for chastisement?] The answer is that the craftiness lay in their saying that every male of theirs be circumcised, (Verse 15 here.) as they thought that the people of the city will not consent to it. Even if perchance they will listen to their prince and they will all become circumcised, they will come on the third day, when they were in pain, (Verse 25 here.) and will take their daughter (“Daughter.” in Tur: “sister.”) from the house of Shechem. Now this was the advice of all the brothers and with the permission of their father, but Simeon and Levi wanted to take revenge of them and so they killed all the men of the city. It is possible that Jacob’s anger in cursing their wrath (Genesis 49:7.) was because they killed the men of the city who had committed no sin against him; they should have killed Shechem alone. It is this which Scripture says, And the sons of Jacob answered Shechem and Hamor his father with subtlety, and spoke, because he had defiled Dinah their sister, for they all agreed to speak to him craftily because of the base deed which he had done to them. Now many people ask: “But how did the righteous sons of Jacob commit this deed, spilling innocent blood?” The Rabbi (Moshe ben Maimon) answered in his Book of Judges, (Hilchoth Melachim, IX, 14, with slight textual changes. The Book of Judges is the last of the fourteen books which comprise Maimonides’ great life work: The Mishneh Torah, or Yad Hachazakah.) saying that “sons of Noah” (Or “a Noachide,” a term denoting the human race. See Seder Bereshith, Note 222.) are commanded concerning Laws, and thus they are required to appoint judges in each and every district to give judgment concerning their six commandments (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) which are obligatory upon all mankind. “And a Noachide who transgresses one of them is subject to the death-penalty by the sword. If he sees a person transgressing one of these seven (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) laws and does not bring him to trial for a capital crime, he who saw him is subject to the same death-penalty. It was on account of this that the people of Shechem had incurred the death-penalty because Shechem committed an act of robbery and they saw and knew of it, but they did not bring him to trial.” But these words do not appear to me to be correct for if so, our father Jacob should have been the first to obtain the merit of causing their death, and if he was afraid of them, why was he angry at his sons and why did he curse their wrath a long time after that and punish them by dividing them and scattering them in Israel? (Genesis 49:7.) Were they not meritorious, fulfilling a commandment and trusting in G-d Who saved them? In my opinion, the meaning of “Laws” which the Rabbis have counted among their seven Noachidic commandments (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) is not just that they are to appoint judges in each and every district, but He commanded them concerning the laws of theft, overcharge, wronging, and a hired man’s wages; the laws of guardians of property, forceful violation of a woman, seduction, principles of damage and wounding a fellowman; laws of creditors and debtors, and laws of buying and selling, and their like, similar in scope to the laws with which Israel was charged, and involving the death-penalty for stealing, wronging or violating or seducing the daughter of his fellowman, or kindling his stack, or wounding him, and their like. And it is also included in this commandment that they appoint judges for each and every city, just as Israel was commanded to do, (Deuteronomy 16:18.) but if they failed to do so they are free of the death-penalty since this is a positive precept of theirs [and failing to fulfill a positive precept does not incur the death-penalty]. The Rabbis have only said: (Sanhedrin 57a.) “For violation of their admonishments there is the death-penalty,” and only a prohibition against doing something is called an “admonishment.” And such is the purport of the Gemara in Tractate Sanhedrin. (58b. See my Hebrew commentary, p. 192.) And in the Jerusalem Talmud (Not found in our editions. See my Hebrew commentary, ibid.) they have said: “With respect to Noachide laws, a judge who perverts justice is to be slain. If he took a bribe he is to be slain. With respect to Jewish laws, [if after having heard both parties] you know perfectly well what the proper legal decision should be, you are not permitted to withdraw from the case without rendering a decision, and if you know that it is not perfectly clear to you, you may withdraw from the case. But with respect to their laws, even though you know the law perfectly well you may withdraw from it.” From this it would appear that a non-Jewish judge may say to the litigants, “I am not beholden to you,” for it is only in Israel that there is an additional admonishment — “Lo thaguru’ (ye shall not be afraid) of the face of any man, (Deuteronomy 1:17.) meaning, “You shall not gather in, [i.e., restrain], your words before any man” (Sanhedrin 6b. This explanation is based upon the common root of the words thaguru and ogeir (gathering) as in the expression, gathering in summer, (Proverbs 10:5).) — and surely he is not to be slain for failing to make himself chief, overseer, or ruler (Proverbs 6:7. ) in order to judge superiors. [Ramban thus disagrees with Rambam, who writes that the people of Shechem had incurred the death-penalty by not having brought Shechem to justice.] Moreover, why does the Rabbi [Moshe ben Maimon] have to seek to establish their guilt? Were not the people of Shechem and all seven nations (Deuteronomy 7:1.) idol worshippers, perpetrators of unchaste acts, and practitioners of all things that are abominable to G-d? In many places Scripture loudly proclaims concerning them: Upon the high mountains, and upon their hills, and under every leafy tree, etc.; (Ibid., 12:2.) Thou shalt not learn to do after the abominations, etc.? (Ibid., 18:9.) For all these abominations have the men of the land done, etc. (Leviticus 18:27.) However, it was not the responsibility of Jacob and his sons to bring them to justice. But the matter of Shechem was that the people of Shechem were wicked [by virtue of their violation of the seven Noachide laws] (The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc.) and had thereby forfeited their lives. Therefore Jacob’s sons wanted to take vengeance of them with a vengeful sword, and so they killed the king and all the men of his city who were his subjects, obeying his commands. The covenant represented by the circumcision of the inhabitants of Shechem had no validity in the eyes of Jacob’s sons for it was done to curry favor with their master [and did not represent a genuine conversion]. But Jacob told them here that they had placed him in danger, as it is said, You have troubled me, to make me odious, (Verse 30 here.) and there, (Genesis 49:7.) [i.e., at the time he blessed the other children], he cursed the wrath of Simeon and Levi for they had done violence to the men of the city whom they had told in his presence, And we will dwell with you, and we will become one people. (Verse 16 here.) They would have chosen to believe in G-d and trust their word, and perhaps they might have indeed returned to G-d and thus Simeon and Levi killed them without cause for the people had done them no evil at all. It is this which Jacob said, Weapons of violence are their kinship. (Genesis, 49:5.) And if we are to believe in the book, ‘The Wars of the Sons of Jacob,’ (This is the Midrash Vayisu. See Eisenstein, Otzar Midrashim, p. 157, and L. Ginzberg’s, The Legends of the Jews, Vol. I, pp. 404-411.) their father’s fear was due to the fact that the neighbors of Shechem gathered together and waged three major wars against them, and were it not for their father who also donned his weapons and warred against them, they would have been in danger, as is related in that book. Our Rabbis have mentioned something of this conflict in their commentary on the verse, Which I took out of the hand of the Amorite with my sword and with my bow. (Further, 48:22.) They said, (As quoted here, the comment appears in Rashi, ibid. See also Bereshith Rabbah 80:9.) “All the surrounding nations gathered together to join in battle against them, and Jacob donned his weapons to war against them,” just as Rashi writes there. (Further, 48:22.) Scripture, however, is brief about this because it was a hidden miracle, (See Ramban above, 17:1. ) for the sons of Jacob were valiant men, and it appeared as if their own arm saved them. (Psalms 44:4.) Scripture is similarly brief about the matter of Abraham in Ur of the Chaldees, (See Ramban above, 11:58.) and it did not at all mention Esau’s wars with the Horites. Instead, Scripture mentions here that there was the terror of G-d upon the cities that were round them, (Further, 35:5.) and they did not all assemble to pursue after the sons of Jacob (Further, 35:5.) for they would have fallen upon them as the sand which is on the sea-shore in multitude. (I Samuel 13:5.) And this is the meaning of the terror of G-d, (Further, 35:5.) for the terror and dread (See Exodus 15:16.) of the military prowess they had seen fell upon them. Therefore Scripture says, And Jacob came to Luz… he and all the people that were with him, (Further, 35:6.) in order to inform us that not one man among them or their servants was lost in warfare. (See Numbers 31:49.)

Rashi on Ezekiel 16:3:1

your dwelling place Heb. מְכֹרֹתַיִך, like מְגוּרוֹתַיִךְ, your dwelling place [interchanging כ and ג], and Menachem (p. 110) connected the word to the idea of birth. He similarly explained (Gen. 49: 5): “weapons of violence are their birth (מְכֵרוֹתֵיהֶם)” (Deut. 18:8); “besides what he has from his birth (מִמְכָּרָיו)” (II Kings 12:6); “each one from his kinsman (מַכָּרוֹ).” They all mean birth.

Rashi on Joshua 19:9:1

Was too large for them. It was more than was their due. (Various reasons are presented why Shimon was given part of their inheritance in the midst of Yehudah’s territory. Some say that Shimon helped Yehudah conquer their land and therefore merited to receive some of it as their own. Others maintain that this was because Yaakov had said: “Shimon and Levi are brothers, instruments of violence are their wares. I will disperse them throughout Yaakov and scatter them throughout Israel.” (Bereishis 49:5,7) Shimon was given a portion within Yehudah and Levi was scattered throughout many cities in the land.)

Redeeming Relevance; Numbers, CHAPTER 7 Shimon and Levi; The Brothers Divided 21

Technically, there is no comparison between Moshe’s taking a foreign woman before the Torah was given and Zimri’s doing so afterward. Nevertheless, in view of Shimon and Levi’s history regarding pre-Sinaitic intermarriage, it is likely that Zimri was making a meta-legal point. Since Levi had so strongly opposed this very notion in the past, and Moshe, the Levite national leader, was now betraying the cause, (At this point in time, there were none of the extenuating circumstances of earlier days that might have made intermarriage more understandable, since the Jews were now a large enough group to no longer have any practical need for it.) it was up to the leader of Shimon to protest. For up until this point it appears that there was an unspoken agreement between these two tribes to take difficult stands when such was called for; they had continued in their zealotry even though their actions had been challenged by their father twice (Bereshit 34:30 and Bereshit 49:5-7).

Redeeming Relevance; Numbers, CHAPTER 7 Shimon and Levi; The Brothers Divided 3

Shimon’s difficulties begin with his progenitor. Shimon, the second-born of Ya’akov, who is one of the three sons rebuked by their father on his deathbed (the other two being Reuven and Levi). In Shimon’s case, Ya’akov’s censure (Bereshit 49:5-7) has a strong and lasting effect. It ends up foreshadowing the inability of most of his descendants to create an adaptive approach to life both in the desert and in the Land of Israel, the net result of which would be the tribe’s dissociation from the rest of the people. By the time we get to the end of the Torah and the next set of tribal blessings (Devarim 33), we see even better where things are going: Moshe doesn’t even mention him, thereby singularly excluding Shimon from the blessings he gives to the tribes at the end of his life and setting the stage for the latter’s ultimate disintegration soon thereafter.

Tribal Lands, Chapter 3; Shimon 53

We are left to interpretive innovation, introduced compassionately by Rashi, to grasp at some notion of Simeon’s saving grace. In the context of Jacob’s “blessing” to Simeon, Rashi comments that Simeon brought forth schoolteachers needed by Israel. (Rashi’s source is unclear. His exegesis may have stemmed from midrashic sources like BR 99:7 and Tan. VaYeĥi 10, which indicated that the tribe would be destitute, forced to wander and beg. Linking such a poor lifestyle with the usual meager income afforded a primary school teacher was natural. Rashi may have played off of these sources, as well as Deuteronomy 33:10, which identified the Levites as the nation’s teaching rank. Since Simeon and Levi were “blessed” together by Jacob as being scattered among the tribes, Rashi might have attributed the positive consequence of such an adverse situation – namely, being available to attend to the national need for gifted schoolteachers – to the brother of the natural-born educators, the Levites. For further discussion of their shared spiritual strengths, see Sefat Emet, VaYeĥi 5647. Interestingly, the Church Fathers Tertullian (Adversus Marcion, 3:18 and Adversus Judaios, 10) and Hippolytus (on Genesis 49:5) likewise mentioned the tradition that Pharisees and scribes belonged to the tribes of Simeon and Levi.)

Tze'enah Ure'enah, Vayechi 46

“Simeon and Levi are a pair” [49:5]. You were brothers to your sister Dinah that you risked your lives for Dinah’s sake. However, with Joseph you were no brothers. That is to say, they did not act like brothers when they threw him into the pit and afterwards sold him. Therefore, when the brothers later came to Egypt to Joseph, Joseph threw Simeon into prison before all of his brothers. Joseph did this so that Simeon should have expiation for his sin that he sold Joseph. (Bahya, Genesis, 49:5.)

Second Temple

Simeon and Levi are described as champions who repel profane thinking, united in will. In blessings, Moses combines Simeon into Levi, symbolizing their harmony and purpose. This blending of their natures creates a single form, uniting hearing with action.

On the Change of Names 36:8

[200] And the champions who stand ready to repel such profane and impure ways of thinking are two in number, Simeon and Levi, but they are one in will. That is why in the blessings, while their father ranked them under a single head (Gen. 49:5), because their minds are in concord and harmony and their purpose set in one and the same direction, Moses ceases even to mention the pair, but compresses the whole of Simeon into Levi (Deut. 33:8), and thus blending the two natures he makes them one, bearing the stamp of a single form, and unites hearing with action.

Targum

Shimon and Levi are described as brothers with a propensity for violence and warfare in the Targum commentaries on Genesis 49:5.

Onkelos Genesis 49:5

Shimon and Levi are brothers[, mighty men]. Instruments of violence are their wares. [In the land of their residence they did mighty deeds.]

Targum Jerusalem, Genesis 49:5

Shimeon and Levi are brothers of the womb, men who are masters of sharp weapons; they made war from their youth; in the land of their adversary they wrought out the triumphs of war.

Targum Jonathan on Genesis 49:5

Shimeon and Levi are brothers of the womb; their thoughts are of sharp weapons for rapine.

בְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר׃ 6 J Let not my person be included in their council, Let not my being be counted in their assembly. For when angry they slay a man, (slay a man (So trad.) Or “slayed any [opposing] party”; cf. Gen. 4.23. Or, with NJPS, taking ’ish as a collective: “slay men.” See next note and Dictionary under ’ish.) And when pleased they maim an ox. (maim an ox Or, with Canaanite literary usage and taking this verse as referring to the events of chapter 34: “overthrew a dignitary.” Or, with NJPS, taking shor as a collective: “maimed oxen.”)
Chasidut explains Shimon and Levi's ability to elevate negative forces to holiness, influenced by Yaakov's blessings to the tribes. Commentary discusses Jacob's disapproval of their violent actions in Shechem and their role in the story of Joseph. Jewish Thought explores the Ḥayyot's animal forms, human creation in the image of G-d, and the importance of spiritual values over physical strength. Midrash focuses on Simeon and Levi's actions regarding Joseph and Shechem, while Musar discusses the secrecy of Joseph's sale and the caution needed in placing bans. Quoting Commentary includes Ramban's view on Simeon and Levi's actions, Rashi's prayers, and the sudden deaths of the tribes. Talmud mentions alterations to biblical verses to avoid negative connotations, and Tanakh highlights the rebellion of Korah. Targum emphasizes the rejection of participating in violent actions.

Chasidut

Rashi explains that Shimon and Levi's approach to Moshe was not brazen but aimed to elevate negative forces to holiness. They had the power to elevate everything to holiness, which needed to come from all of Klal Yisrael. Yaakov spread them out among the nation, ensuring this power remained with the tribe of Levi and Moshe. Despite compromising this ability through the sale of Yosef, Yaakov's blessings to the tribes allowed them to influence the entire nation and fulfill their mission properly.

Kedushat Levi, Genesis, Vayigash 4

Genesis45,22. “he gave to each of them a change of ‎clothes; to Binyamin he gave three hundred silver pieces and ‎five changes of clothes.” Our sags in Megillah 16 ask: ‎‎“is it really possible that Joseph erred in the same way as had his ‎father when he showed Joseph preferential treatment? Was ‎Joseph not aware that by what the Torah describes him as doing ‎for Binyamin, he would arouse the brothers’ jealousy?” They ‎answer that the Torah alluded to the five Royal garments that ‎Mordechai, a descendant of Binyamin would be dressed in as we ‎read in Esther 8,15. Our author, clearly not too enthused with the Talmud’s ‎answer, suggests a different way of understanding the Talmud’s ‎answer. Our sages, understood that Joseph foresaw and hinted to ‎Binyamin that Mordechai, a distant descendant of his brother ‎Binyamin, would play a great part in the miracle of Purim. He ‎intimated that he and Binyamin shared a similar experience, ‎seeing that they were both the sons of the same mother, Rachel. ‎He had attained high rank as a result of someone’s dream ‎‎(Pharaoh’s) and Mordechai also rose to eminence as a result of a ‎dream, as our sages in the Targum on the Book of Esther ‎‎(chapter10) have told us. According to the Targum, on the ‎night when the king could not fall asleep (again), he had been ‎dreaming that Haman wanted to assassinate him. This is why he ‎became angry at Haman and commanded him to dress Mordechai ‎in the Royal robes, and paraded him throughout the capital on ‎the king’s horse. Joseph had been paraded similarly. (41,43) Just ‎as Joseph remained under the rule of Pharaoh at the time, so ‎Mordechai would remain under the rule of Achashverosh. ‎‎(Compare Rashi on 41,40)‎ This is another example of the approach of our sages to the ‎details the Torah has revealed about the lives of our sainted ‎forefathers, i.e. that they always were at pains to perform deeds ‎that foreshadowed future, critical, events in the lives of their ‎descendants. (Our author lists more examples of this theme when ‎relating to Shimon and Levi’s killing the inhabitants of Shechem ‎as being a forerunner of the Hasmoneans in the Chanukkah ‎story). [I will omit the balance of the paragraph as, seeing ‎this portion is also read sometimes on Chanukkah, the author felt ‎compelled to introduce this subject here, although those events ‎occurred in post-biblical times. It is somewhat forced, as it ‎requires us to see in Levi rather than Shimon, the principal ‎activist, otherwise the connection with the Hasmoneans who ‎were priests is too tenuous. Ed.]‎

Likutei Moharan 181:1:5

Regarding this, Yaakov prayed that Korach’s quarrel not harm Moshe Rabbeinu, may he rest in peace. He said (Genesis 49:6), “Let my glory not be joined in their group.” That is, they should not join and bind together their portions of glory which each had, for they were “representatives at the assembly, esteemed men” (Numbers 16:2) [and] important. By their not joining and binding together their portions of glory, Moshe would certainly be able to stand up against them and defeat them.

Likutei Moharan 59:5:12

And, as a result of glory being enhanced, the soul that enhances glory is enhanced. This is because the soul resides in glory, in the aspect of “Let my soul not enter their plot, [let my glory not be included in their assembly]” (Genesis 49:6). Then, as a result of his name and his soul being enhanced, all the souls long to be encompassed in his soul and name, as mentioned above.

Likutei Moharan, Part II 8:5:1

5. And via the revelation of the glory [of God] comes the spread of prophecy. This is because prophecy stems from the root souls of Israel. These are the seventy souls, as in B’shivim Nefesh Yordu Avotekha (“With seventy souls did your fathers go down”) (Deuteronomy 10:22)—the first letters of which spell NaVYE. And the root of the souls is glory, as in “Let my soul not enter their plot, let my glory not be included in their assembly” (Genesis 49:6). Therefore, the revelation of the glory, the root of the souls, brings to the spread of prophecy.

Sefat Emet, Genesis, Vayechi 16:5

In Bereishis 49:5-6, Yaakov says, "Shimon and Levi are brothers; in their 'secret,' my soul should not enter." Rashi explains this refers to the incident where the tribe of Shimon confronted Moshe about his marriage to a Midianite woman. Why did Rashi highlight this seemingly negative behavior? Since it is called a "secret," it suggests that Shimon and Levi did not approach Moshe brazenly, like wicked people. Instead, they aimed to elevate negative forces to holiness, similar to Moshe's actions. However, not everyone can claim such a right. Shimon and Levi had the power to elevate everything to holiness. This is why they are called אחים, connected to the idea of “אחות לנו קטנה" (we have a young sister), which means to bind and connect (Midrash Lech Lecha, Bereishis Rabbah 39:3). However, this power needed to come from all of Klal Yisrael. Therefore, Yaakov spread them out among the nation, and this power remained with the tribe of Levi and Moshe, who led the entire nation. Perhaps through the sale of Yosef, instigated by Shimon and Levi, they compromised this ability. Yaakov said, "Through their anger, they killed an ox (Yosef)." Despite this, Yaakov's words to the tribes were blessings, as stated, "And Yaakov blessed them," each according to his mission. By spreading Shimon and Levi among Klal Yisrael, Yaakov ensured they could influence the entire nation and fulfill their mission properly.

Sha'ar HaEmunah VeYesod HaChasidut, Introduction to Beit Yaakov 17:2

There are those who criticize the Rambam for his commentary on the Ta’amei HaMitzvot (the meaning of the commandments), for at first glance it seems to give weak explanations. They dwell at length with such accusations. Besides that which is known to anyone possessing understanding, that the Rambam would conceal the depth of his intentions in the beauty of his language, and the depth of meaning is far more than what it seems to be in its external form, yet in addition to this, there is nothing irregular or strange about his words even at their face value. We have a principle, that all teachings on the Torah and mitzvot are dressed in the meager garments of this world. Who do we have who is greater than the RaDbaZ (Rabbi David ben Zimra, 1480-1573), who was both a master of the Talmud and a tremendous kabbalist, a leader of his generation? And in his work on the Ta’amei HaMiszvot, he introduces each commandment by quoting the Rambam’s explanation of its meaning as the basis from which to begin understanding. Then, for most of the mitzvot, the RaDbaZ explains the meaning provided by the Rambam according to the true inner meaning in the Kabbalah. Anyone who possesses understanding will clearly know that simple revealed meaning and the inner mystery are one, and join together as one. Anyone who asserts that the inner mystery is something other that the pshat, (פשט - Simple revealed meaning.) of him it is said (Bereshit, 49:6), “let my soul not come into their council.” Even in a place where the RaDbaZ differed in his explanation from the Rambam, still he did not reject the Rambam’s words. Rather, he said that in this place the Rambam did not say enough, and it must be explained according to the sod. (סוד – the secret, or inner mystery.) God willing, we will go on to explain how the simple revealed meaning is itself the inner meaning according to the mysteries of the Torah.

Commentary

Jacob is expressing his disapproval of Simeon and Levi's violent actions in Shechem, stating that he was not part of their secret plans to kill the city's inhabitants or harm Joseph. The term "ox" may refer to the city's leaders, and the word "disabled" could also mean "uprooted," indicating the destruction of the city's possessions. Jacob's blessing is a plea for his soul not to be associated with their deeds, as he did not want to be linked to their violent actions against Shechem and Joseph.

Chatam Sofer on Torah, Vayechi 38

1. Simeon and Levi are a pair; etc., for in their anger they slew a man, and in their self-will, they lamed an ox. Ramban explained, they slew a man, is all the men of Shekhem; an ox, is the dynasty of Shekhem and Chamor. And behold all of the brothers answered with deception in front of Jacob, that [the people of Shekhem] should circumcise themselves. However, Ramban wrote that their intention was [only] to kill Shekhem and Chamor, who sinned, and to release Dinah from the house of Shekhem and [then] to go on their way. However, Simeon and Levi alone took counsel to kill the whole city, which had not sinned. But behold Jacob testified about Simeon and Levi, that, God forbid, that they went for three days with [this] evil counsel. Rather, their opinion was like all of the [other] brothers. However, at the last minute, when they approached to release Dinah and to kill Shekhem, their rage flared and they killed all the people of the city like a single man. So in their self-will – when they were not in their anger but rather with their own will, all of the three days – they only slew an ox, meaning Shekhem and Chamor. Hence their sin was not so great. Therefore, their blessing is To their council, may my soul never come. Its explanation is that since it is from this sin that the sin of Korah’s company gets its spark, from Levi; and Zimri, the son of Salu from Simeon, Jacob prayed about them, that their punishment should nevertheless not reach so far that it would reach Jacob’s sould, God forbid. And it is like my teacher, the Haflaah wrote, And Korah took (Numbers 16:1) the holy flow from Yitzhar and Kehat and Levi [all of whom are mentioned in the verse as his ancestors], but it did not reach Jacob [who is not mentioned]. And likewise, Zimri the son of Salu, the chieftain of a paternal house of the Simeonites (Numbers 25:14), but it did not reach Jacob. For then, God forbid, there would be no rectification for them. It then comes out that this was a blessing for them.

Chizkuni, Genesis 49:6:1

בקהלם, “in their counsel,” (may my soul not take part) there is no prefix letter ו here as we find in the word וברצונם, “and when they are well disposed;” Yaakov shuns being associated with their plans under any circumstances.

Chizkuni, Genesis 49:6:2

עקרו שור, “they uprooted an ox;” according to the Targum Yerushalmi, this is an allusion to their having sold Joseph. Joseph had elsewhere been compared to an ox, as opposed to his brother Yehudah, who had been likened to a lion. (Deuteronomy chapter 33) An alternate exegesis: according to Onkelos, the word שור here symbolises a חומה, wall, this was accomplished by exchanging the vowel cholem for the vowel shuruk. The wall referred to would be that around the city of Sh’chem.

Ibn Ezra on Genesis 49:6:1

LET MY SOUL NOT COME INTO THEIR COUNCIL. Rabbi Aaron (Gaon of the school of Pumbedita. The great Hai Gaon was among his students.) explained the word tavo (come) in Let my soul not come (tavo) as having the meaning of set like the meaning of ba (goeth down, to set) in and the sun goeth down (ba) (Eccles. 1:5). (The word ba means to come. In Eccles. 1:5 the word ba means sets, i.e., when the sun goes down (sets) it is no longer in the sky. Similarly the word tavo, which comes from the same root, here means will set. Let my soul not set from their council means let my soul always be in their council.) He interpreted let my soul not come into their council as meaning, I do not want to be outside of their council. However, Rabbi Aaron’s interpretation inverts the meaning of the verse. (Rabbi Aaron interpreted Let my soul not come in to their council to mean let my soul not set from their council. The verse means I do not want my soul to be in their council. Thus Rabbi Aaron’s interpretation is precisely the opposite of what the verse actually says.) If Jacob praised Simeon and Levi, why did he mention weapons of violence? Furthermore, Jacob told his sons, Ye have troubled me, to make me odious unto the inhabitants of the land (Gen. 34:30). (We thus see that Jacob was angry at what his sons did to the inhabitants of Shechem and on his deathbed would not praise them for this act.) The truth of the matter is that Simeon and Levi placed Jacob and his household in great jeopardy by their actions in Shechem. Indeed, were it not for the terror of God that was upon the cities that were round about them (Gen. 35:5), they would have surrounded Jacob and his family and exterminated them all. He (Rabbi Aaron) similarly explained (That is, in a positive manner, not that Jacob castigated his sons but praised them for slaying the inhabitants of Shechem and destroying its wall. Rabbi Aaron interprets verses 6-7 as follows: Let my soul not set from their council, from their assembly let my glory not be excluded; For in their anger they slew men, and in their self-will they uprooted a cursed wall; For their anger was fierce, and their wrath it was cruel. Rabbi Aaron interprets verse 8 as follows: I will give them a good portion in Jacob (achallekem be-ya’akov) and may they multiply in Israel (va-afitzem bi’yisra’el) (Filwarg).) Cursed be their anger (v. 7) as meaning and in their self will they uprooted a cursed wall, (Rabbi Aaron renders ikkeru shor (they houghed oxen) as they uprooted a wall.) for their anger was fierce. The above explanations are unpalatable. (Literally, cold, i.e., unpalatable as cold food (Krinsky).) Let my soul not come into their council. (I reject them. I.E. takes Jacob’s words and gives them a new twist.) Rabbi Moses Ha-Kohen (Rabbi Moses ben Samuel Gikatilla, an 11th century Bible commentator. See I.E. on Gen. 1:26 and the notes thereto.) says that kevodi (my glory) is synonymous with nafshi (my soul). He notes that we find the two often used synonymously in the book of Psalms. Rabbi Moses’ interpretation is correct since our text repeats itself in different words, (The point is that the second half of the line repeats what the first half said but in different words. In the first half it uses nafshi, in the second kevodi. However, both mean one and the same.) as is the style of prophetic statements. We thus find, Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee (Deut. 32:7), and (in Num. 23:8) How shall I curse, whom God hath not cursed? And how shall I execrate, whom the Lord hath not execrated? Thus into their council means the same as unto their assembly, come (tavoh) the same as be united (techad), and nafshi the same as kevodi. However, Rabbi Judah ben Balam the Spaniard (Bible commentator and grammarian who lived in the 10th and 11th centuries. “His commentaries (in Arabic) on most of the Bible are remarkable for their philosophical method and use of comparison with Arabic.” (Cecil Roth, Standard Jewish Encyclopedia, p. 940).) says that Rabbi Moses erred. He maintains that kavod (glory) refers to the body because the body is the glory (kavod) of the soul in the same way that a necklace is the ornament to the neck, (The body is inferior to the soul, yet it is considered the soul’s glory in the same way that a necklace, although certainly less important than the neck, is nevertheless called the ornament of the neck (Cherez).) as we find in the verse Who satisfieth thy body (edyekh) with good things (Ps. 103:5). (The Hebrew edyekh ordinarily means your ornament. J.P.S. translates it as thine old age. Rabbi Judah Balam interprets edyekh as referring to the body. However, I.E. in Psalms interprets edyekh as referring to the soul.) Rabbi Judah offers as a proof text, (That kavod refers to the body.) Yea, let him lay my glory (kevodi) in the dust. Selah. (Ps. 7:6). (Which proves that glory cannot refer to the soul for it is impossible to lay the soul in the dust.) However, I say that Rabbi Judah errs, for we find Scripture saying, So that my glory (kevodi) may sing praise to Thee (Ps. 30:13), (I.E. interprets this verse in his commentaries on Psalms as follows: So that all that have a soul (kavod) may sing praise to thee. We thus see that kavod refers to the soul. Rabbi Judah might retort that Ps. 30:13 should be interpreted: so that my body may sing praise to thee, or all that have a human form (kavod) may sing praise to thee.) and Therefore my heart is glad, and my glory (kevodi) rejoiceth; My flesh (i.e., my body) also dwelleth in safety (Ps. 16:9). (Kavod must refer to the soul for otherwise body is mentioned twice in our verse. I.E. in Psalms interprets my heart as referring to man’s intelligence, my glory (kevodi) to man’s soul, and my flesh to the body.) As to the proof which Rabbi Judah offered from Yea, let him lay my glory in the dust, it is figurative. What the verse means is that my soul will be lowered as low as possible, i.e., to the dust. Positive proof that my interpretation is correct comes from My soul (nafshi) cleaveth unto the dust (Ps. 119:25). (This verse certainly must be taken figuratively. Similarly, Ps. 119:25.)

Ibn Ezra on Genesis 49:6:2

BE UNITED. Techad (be united) is related to the word yachad (united). (Its root is yod, chet, dalet.) However, according to Rabbi Moses Ha-Kohen, the grammarian of blessed memory, the tzere beneath the tav of techad takes the place of the alef of echad. (That is, its root is alef, chet, dalet.) He similarly explains the word tesham (be desolate) in and that the land be not desolate (tesham) (Gen. 47:19). (Rabbi Moses Ha-Kohen says that the root of tesham is alef, shin, mem and the tav is vocalized with a tzere to make up for the dropped alef. I.E. holds that it comes from the root yod, shin, mem. Cf. I.E.’s comments on Gen. 47:19.)

Ibn Ezra on Genesis 49:6:3

[INTO THEIR COUNCIL.] Be-sodam (into their council) is analogous to be-hivvasedam (while they took council) in while they took council (be-hivvasedam) together against me (Ps. 31:14). (Both words come from the root samekh, vav, dalet (Krinsky) and mean secret council.) The meaning of our verse is: since Simeon and Levi’s weapons are ones of violence (v. 5), Let my soul not come into their council.

Ibn Ezra on Genesis 49:6:4

THEY SLEW MEN. Scripture employs the term ish (man) generically as it does shor (ox) and chamor (ass) for oxen and asses (Gen. 32:6). They slew men alludes to the inhabitants of the city of Shechem.

Ibn Ezra on Genesis 49:6:5

OXEN. Shor (oxen) is to be rendered as wall. We similarly read, Its branches run over the wall (shur) (v. 22). I have already explained in my work Moznayim that the cholam and shuruk interchange. (Therefore the fact that our verse reads shor and verse 22 shur presents no problem.)

Ibn Ezra on Genesis 49:6:6

[HOUGHED.] Ikkeru (houghed) is similar to the word te’akker (hough) in thou shalt hough (te’akker) their horses (Josh. 11:6). (According to I.E. ikkeru shor is to be translated, they uprooted a wall.) This verse shows that Shechem was a large city since it had a wall.

Or HaChaim on Genesis 49:6:1

בסודם אל תבא נפשי, "My soul, do not come to their counsel." We need to understand what precisely Jacob had in mind. Our sages in Sanhedrin 109 say that Jacob referred to the affair with Zimri in which the tribe of Shimon disgraced itself, and to the uprising of Korach which was a taint on the tribe of Levi. They also state that the words באפם הרגו איש "in their anger they slew a man," refer to Chamor and the men of Shechem, whereas the words וברצונם עקרו שור, "and it was their wish to uproot an ox," refer to their violence against Joseph (compare Targum Yerushalmi). These comments are all homiletical. One of the difficulties with this explanation is why Jacob would list events that were far in the future ahead of events which had already taken place, such as the violence against Joseph and Chamor? How could the word כי be used in this verse when it does not relate to anything which preceded it? Besides, why would Jacob also associate Levi with the affair in which Zimri would disgrace himself by sleeping with a Midianite princess? Why did Jacob choose the expression ברצונם, "when it pleased them," to describe Shimon and Levi's planned violence against Joseph?

Or HaChaim on Genesis 49:6:2

The plain meaning of the verse is that the entire verse speaks about the incident with Joseph. When Jacob refers to בסודם, "their secret," he meant that he did not want to be associated with these two brothers from the moment they began to hate Joseph, although they concealed their hatred for a while. When Jacob spoke about אל תבא נפשי, this was his way of disassociating himself from any guilt concerning the behaviour of Shimon and Levi. Just as he had not transmitted spiritually corrupt genes to Reuben, so he had not burdened Shimon and Levi with spiritually defective genes when he fathered either one of them. Any evil concocted by these two brothers did not originate with him.

Or HaChaim on Genesis 49:6:3

Jacob also wanted to state that he would not be punished for anything these two brothers had done because of his preferential treatment of Joseph being an underlying cause of the brothers' jealousy and hatred of him.

Or HaChaim on Genesis 49:6:4

When Jacob added: ובקהלם אל תחד כבודי, "my honour do not join their congregation," he referred to the moment when Shimon and Levi hatched the plot to kill Joseph (37,20). He did not want these two sons to be known as "the sons of Jacob" as of that moment. Jacob considered such a designation of these two as an affront to his honour. Tanchuma in Parshat Vayeshev understands the word כבוד as a reference to the presence of the שכינה which had departed from Jacob the moment Joseph had become lost. The word כי in בי באפם הרגו איש, is the justification for Jacob not wanting his name associated with these two brothers. He referred to their having killed a man although we know in retrospect that this did not happen. Jacob considered the brothers' willingness to kill Joseph and to throw him into a pit full of reptiles as equivalent to exposing Joseph to many kinds of deaths.

Or HaChaim on Genesis 49:6:5

וברצונם עקרו שור, "and they uprooted an ox at their pleasure." Jacob added that even after their anger had already evaporated, after they had thrown Joseph into the pit and Yehudah spoke words of appeasement to them, they continued to act evilly. The Talmud Sotah 56 states that Joseph should have been the progenitor of 12 tribes. His encounter with the wife of Potiphar whose temptations he withstood only with the greatest amount of willpower caused him to forfeit the privilege of founding the other ten tribes. Had it not been for Shimon and Levi who had wanted to uproot Joseph's future, none of this would have happened.

Radak on Genesis 49:6:1

בסודם אל תבא נפשי. At the time they planned their revenge I had not been taken into their confidence either about what they were going to do or about how they were going to do it. It had not been done at my suggestion. Yaakov repeats what he said in different words, continuing אל תחד כבודי, the word תחד is in the feminine mode seeing it refers to כבוד which is another word for נפש which is a feminine noun.

Radak on Genesis 49:6:2

כי באפם הרגו איש, the word איש refers to people generally, as in Samuel I 14,24 ואיש ישראל נגש, where it also did not refer to a single Israelite but to the Israelite troops who were pressing for action. Yaakov too describes the whole population of the city of Shechem as איש, as if a single unit. We find that the word שור is often used also as a reference to many oxen although it is in the singular mode. Other examples of such constructions are Exodus 15,19 כי בא סוס פרעה, where the Torah speaks of all of Pharaoh’s (Egypt’s) horses, not just of Pharaoh’s personal horse. Some commentators understand the words שור as meaning the ruling prince of the land, Chamor. We have several examples of someone in a high position being referred to as שור, as for instance in Deuteronomy 33,17 בכור שורו. The word עקרו in our verse, is another word for הרגו, “they killed.” The word שור may also mean “wall, fortification,” as understood by Onkelos.

Radak on Genesis 49:6:3

וברצונם, “in order to carry out their will; their urgent desire.” In our homiletic literature, (compare Rashi) the entire line starting with אל תבא is understood as referring to misdeeds carried out by members of the tribe of Shimon in the distant future such as the leader of that tribe Zimri who slept with a Midianirte princess in an act of defiance of Jewish mores, and the infamous Korach of the tribe of Levi who wanted to usurp the position of Moses and Aaron. Due to Yaakov’s express wish here, neither of these two men had his genealogy traced all the way back to Yisrael when the Torah explains who they were. (compare Numbers 16,1 and Numbers 25,15)

Ramban on Genesis 49:6:1

FOR IN THEIR ANGER THEY SLEW A MAN AND IN THEIR SELF-WILL THEY DISABLED AN OX (‘SHOR’). The meaning of this is that they committed violence in their wrath in that they were angry at Shechem, and it was to satisfy their own desire and not because of the guilt or sins of the slain. Now Onkelos says that the word shor (ox) should be understood as shur (wall) with a shuruk, (The phonetic equivalent oo. Thus the word should be understood as shur (wall) rather than shor (ox). The Torah-script has no vowel signs, and for the sake of interpretation, a difficult word may sometimes be interpreted as if it were vowelled differently than the traditional reading.) as in the verse, Daughters treaded on the wall (‘shur’). (Verse 22 here.) Thus Onkelos translated the word shor in the present verse as “the wall of the enemy,” similar in expression to the verse: Mine eye also hath gazed on them that lie in wait for me (‘b’shuroi’). (Psalms 92:12. Ramban is thus suggesting that the enemy lies in wait for me behind his fortified walls.) The meaning of the verse is thus: “and they uprooted a city surrounded with a wall, slaying their children and women after having killed the men of the city.” The word ikru (disabled) would then be similar in use to the verse, Ekron shall be rooted up (‘tei’akeir’). (Zephaniah 2:4.) Others (Mentioned in the commentary of R’dak in the name of Rabbi Yaakov the son of Rabbi Elazar.) have explained that the ox, which is the largest of cattle, is an allusion to Hamor and his son Shechem, the prince of the country, (Above, 34:2.) just as in the verses: His firstling bull, majesty is his; (Deuteronomy 33:17.) Ye kine of Bashan, that are in the mountain of Samaria. (Amos 4:1.) Similarly do the verses surname the great princes “rams” (Exodus 15:15. Eilei Moab is generally translated, “the mighty men of Moab,” but literally it means “the rams of Moab.”) and “he-goats.” (Isaiah 14:9. Atudei eretz is generally translated, “the chief ones of the earth,” but literally it means “the he-goats of the earth.”) The correct interpretation appears to me to be that the verse is to be understood in its usual sense as stating that in their anger they killed each man of whom they were wrathful; and in their self-will, after their anger had been calmed by the slaying of the men, they uprooted all oxen, this being an allusion to their cattle and their possessions, including everything that was in the home and everything in the field. Now Jacob mentioned this in order to state that he had no part in all these secret deliberations of theirs, even in the removal of the cattle and possessions, or any aspect of the spoiling and plundering of the people of the city of Shechem. The word ikru [in the expression, ikru shor], has the same meaning as in the verse: Thou shalt hemstring (‘te’akeir’) their horses. (Joshua 11:6.) But the expression and purport is all one.

Rashbam on Genesis 49:6:1

בסודם אל תבא נפשי, may it be G’d’s will that I will not feature in their plots. Every time we encounter the expression אל, al, in the Torah, it is a curse, a request, or a command. It would therefore be wrong to translate this word here as meaning “I have not been part of their devious plot.”

Rashbam on Genesis 49:6:2

(2) KI IN THEIR ANGER. Because in their anger.

Rashbam on Genesis 49:6:3

כי באפם עקרו שור, the word עקרו here has the same meaning as the word תעקר in Joshua 11,6, where G’d promises the Israelites that they will totally disable, hamstring the horses of their enemies.

Rashi on Genesis 49:6:1

בסדם אל תבא נפשי O MY SOUL, COME NOT THOU INTO THEIR SECRET DELIBERATION (סוד may have the sense of plot) — this has reference to the story of Zimri, (Numbers 25:6-15) when the tribe of Simeon assembled and brought the Midianitish woman before Moses, saying, “Is this woman forbidden or permitted to be taken as a wife? If you say she is forbidden, who made the daughter of Jethro permissible to you in marriage” (See Sanhedrin 82b) — let not my name be mentioned in connection with that event! Indeed, it is said (Numbers 25:14) “Zimri, the son of Zalu, a prince of a father’s house among the Simeonites” — but Scripture does not state “a son of Jacob”.

Rashi on Genesis 49:6:2

בקהלם UNTO THEIR ASSEMBLY — when Korah of the tribe of Levi will assemble the entire congregation against Moses and Aaron —

Rashi on Genesis 49:6:3

אל תחד כבודי MY GLORY BE NOT THOU UNITED — let my name not be associated there with them! (Genesis Rabbah 98:5) And so it was, for it is said (Numbers 16:1) “Korah, the son of Izhar, the son of Kohath. the son of Levi” — but it does not say “the son of Jacob”. In Chronicles, however, (1 Chronicles 6:22,23), where the genealogy of Korah is traced in connection with the “Duchan” (properly, the platform — the place on which the Levites were stationed for the service of song in the Temple) it is said, “the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel (Genesis Rabbah 98:5).

Rashi on Genesis 49:6:4

אל תחד כבדי MY GLORY BE NOT THOU UNITED — כבוד is masculine and therefore you must needs explain the phrase as though he were addressing himself to “the glory” saying, “thou, my glory, be not united with them!” תחד is exactly the same grammatical form (2nd masc. sing. and not 3rd fem. sing.) as (Isaiah 14:20) “Thou shall not be united (אל תחד) with them in burial”

Rashi on Genesis 49:6:5

כי באפם הרגו איש FOR IN THEIR WRATH THEY SLEW A MAN — This refers to Hamor and the people of Shechem, and they are spoken of as איש “one” man because they were all regarded as of no more account than one man when it was a matter of attacking them. It likewise states in the history of Gideon, (Judges 6:16) “And thou shalt smite the Midianites as one man”, and similarly concerning Egypt, (Exodus 15:1) “The horse (singular) and its rider (singular) hath he thrown into the sea” (i.e. the whole army as though it consisted of but one horse and its rider). This is a Midrashic interpretation (Genesis Rabbah 99:6). The plain meaning of the use of the singular form is: a group of men is called “a man” having in mind each one separately, so that the meaning is: they slew every man with whom they were angry. Similar is (Ezekiel 19:3) “and he learned to catch the prey, he devoured (אדם) a man” (which is the same as בני אדם “men”)

Rashi on Genesis 49:6:6

וברצונם עקרו שור AND IN THEIR SELFWILL THEY LAMED AN OX — they desired to exterminate Joseph who is called שור, as it is said, (Deuteronomy 33:17) “His firstling bullock (שורו) (Joseph), majesty is his”. עקרו means in old French essarter. It has the same meaning as in (Joshua 11:6) “Thou shalt hamstring (תעקר) their horses”.

Rav Hirsch on Torah, Genesis 49:6:1

סוד, verwandt mit: זוד still im Innern etwas "kochen", auf etwas im Stillen, aber heiß sinnen, und mit: צוד das Ersonnene künstlich zu erlangen streben. In der Mitte steht סור die Mitteilung dessen, was man still ersonnen: die gemeinsame Beratung. קהל: die Versammlung zur Ausführung. Also: Gesinnung und Geist hätten Schimeon und Lewi wohl zur Führerschaft, allein ihre Mittel und Wege sind die verwerflichen, darum: darf in ihren Rat mein Wille, (der Wille meiner Nation) nicht kommen, d. h. in ihrem Rat darf nicht der Nationalwille beschlossen werden, ihr Rat nie als Repräsentant des Nationalwillens erscheinen: "in ihrer Versammlung nie meine Ehre mit angeschlossen sein" (תחד von יחד), von dem, was sie tun, nie die Nationalehre berührt werden; wenn sie "raten", darf nie mein Wille, und wenn sie "taten" nie meine Ehre aufs Spiel kommen; denn באפם הרגו איש: ihr אף, ihr Zorn war ein an sich vollkommen gerechter, allein sie haben in ihrem Zorn "Mord" geübt, haben in ihrem Zorn unschuldige Menschen erschlagen — hätten sie sich lediglich an dem "großen Junker" vergriffen, Jakob hätte sie schwerlich so hart getadelt. —

Rav Hirsch on Torah, Genesis 49:6:2

וברצונם עקרו שור. Was dies heißt, ist mehr als zweifelhaft . שור heißt ent schieden: Ochse, עַקֵר entschieden: lähmen, die Fußsehne durchschneiden. רצון heißt jedoch ohnehin überwiegend nur ein freundliches Wohlwollen, und da es nicht כרצונס (wie Nehemias 9, 24 u. 37 und Esther 9, 5) heißt, sondern ברצונם, so dürfte es wohl schwerlich hier Willkür, sondern ebenfalls Freundlichkeit bedeuten. Es dürfte daher ähnlich wie מכרתיהם ihre List bezeichnen, in welcher sie Freundlichkeit erheuchelten, שור aber, wie ׳בכור שורו הדר לו וגו, die Kraft bedeuten, die, an sich friedlich, dennoch sich im Kampfe bewährt, und wäre sodann der Sinn: "denn in ihrem Zorn haben sie Mord an Menschen begangen, und hatten schon zuvor deren sonst friedliche, aber wenn angegriffen, sich tapfer wehrende Kraft durch ihre Freundlichkeit gelähmt", hatten durch freundliches Zureden zur מילה die Kraft gelähmt, überfielen sie dann, als sie schwach waren, und so war es nicht einmal eine Heldentat! Darum

Siftei Chakhamim, Genesis 49:6:1

Who permitted you to marry Yisro’s daughter? You might ask: Why was Moshe in fact permitted to marry a Midianite woman? The answer is: Tzipporah was a proselyte. Another answer: Moshe married her before the Torah was given.

Siftei Chakhamim, Genesis 49:6:2

When the lineage of Korach is recorded concerning the “platform,” it is said... It seems Rashi cites this so we will not ask: How does Rashi know that the verse means this? Perhaps the Torah omitted Yaakov from the episodes of Zimri and Korach because it is Scripture’s way to trace lineage back to the Twelve Tribes, but not further. Therefore Rashi cites this verse where the lineage is traced back to Yaakov. If so, why in [Parshas] Korach did the lineage go back only to Leivi? The verses seem to conflict. Perforce, it is because Yaakov had requested that he not be mentioned in the lineage there. This seems to be an answer to Re’m, who asked the question: why is Yaakov’s name mentioned in Divrei Hayamim contrary to the manner in which it is mentioned in Scripture? Re’m also asks: Nowhere is Yaakov’s name mentioned in Scripture in connection with Zimri. If so, why did we not say that Scripture fails to say זמרי בן סלוא נשיא בית אב לשמעוני בן יעקב simply because heads of families are traced back to the Twelve Tribes, not further? It seems the answer is: We see that the reason Korach’s lineage is not traced back to Yaakov is due to Yaakov’s prayer, as I wrote, for otherwise the verses would conflict. If so, with Zimri too it was due to Yaakov’s prayer. For the verse mentions the two together: “My soul will not enter their secret council (Zimri), [let my honor not be identified with their assembly (Korach)].”

Siftei Chakhamim, Genesis 49:6:3

The word כבוד is masculine... [Rashi is saying] that the conjugation for the masculine second person is the same as for the feminine third person, as it is here. Therefore תחד could be either feminine third person or masculine second person.

Siftei Chakhamim, Genesis 49:6:4

They wished to exterminate Yoseif... [Rashi is explaining: The verse does] not mean they actually exterminated him, for Yoseif ruled. Rather, they are so called because their intent was to exterminate him, as in (Devarim 26:5): “The Aramaean who destroyed my forefather,” [referring to Lavan who sought to destroy Yaakov, but did not actually destroy him].

Steinsaltz on Genesis 49:6

My self shall not come in their company [ sodam ] . 16 Alternatively, this is referring to their secret [ sod ] actions. With their assembly may my glory not be associated; for in their anger they killed men, the inhabitants of Shekhem, and with their will they hamstrung oxen, they cut the legs of the oxen of those inhabitants, so that they no longer would be usable.

Tur HaArokh, Genesis 49:6:1

בסודם, “to their counsel,” a reference to the deceitful answer they gave to Shechem and Chamor in the matter of Dinah’s rape and how to compensate for this.

Tur HaArokh, Genesis 49:6:2

ובקהלם, “and in their congregation, etc.” a reference to the plot to kill the male inhabitants of Shechem.

Tur HaArokh, Genesis 49:6:3

כי באפם הרגו איש, “for in their anger they killed a man.” A reference to the inhabitants of Shechem.

Tur HaArokh, Genesis 49:6:4

וברצונם עקרו שור, “and it was their wish to uproot an ox.” Onkelos translates the word שור as סנאה, “the hated one.” It is similar to the word שור in Genesis 49,22 where it means “wall.” After they had killed the inhabitants of Shechem they climbed its protective wall. An alternate explanation understands שור as an allusion to חמור, Chamor and Schechem, the leaders of the town of Shechem. The ox is considered the largest of the domesticated animals, as we know of the description פרות הבשן, Amos 4,1, where the prophet describes the people oppressing the poor in such terms. It is also possible that the word איש describes all the people killed in Shechem, and that after having killed the males they plundered their belongings, and that Yaakov describes that with the words עקרו שור, “they uprooted all their belongings, their valuables.”

Tze'enah Ure'enah, Vayechi 48

“Let not my person be included in their council” [49:6]. Jacob said to Simeon and Levi. With your advice, Zimri gathered the tribe of Simeon and took a gentile Midianite woman before Moses and said. Is she permitted to me to sleep with her or is she forbidden? If you, Moses, want to tell us that she is forbidden, how did you take the daughter of Jethro who was also a gentile? Therefore, Jacob said: On that incident, my name, Jacob, should not be mentioned. By the war of Korah, who was from the tribe of Levi, there too my name, Jacob, should not be mentioned. Because Simeon and Levi killed Shechem and Hamor and wanted to kill Joseph, therefore, my name should not be mentioned in connection with their deeds. (Rashi, Genesis, 49:6.)

Jewish Thought

The face of the Ḥayyot is described as resembling various animal forms, such as the ox, lion, and eagle, as interpreted by the prophet Ezekiel. The city of Shechem mentioned in the books of the prophets may not be the same as the town near which Dinah was raped, as it is unlikely that Jacob would have sent Joseph alone on a long journey to Nablus. Man is considered the crowning glory of G-d's creation, as he is created in the image of G-d and his spirit returns to the celestial regions. Joseph's wisdom triumphed over the strength of his brothers, highlighting the importance of spiritual values over physical prowess. The laws of the red heifer are beyond human comprehension and should not be philosophized about, as they serve as a warning against trying to understand that which is conceptually beyond human intellect. The belief in an afterlife is a central tenet of Judaism, demonstrating man's superiority over other creatures on earth.

Akeidat Yitzchak 27:1:12

(1) There is no firm evidence that the city of Shechem mentioned in the books of the prophets is identical with the town near which Dinah was raped. There are pointers that suggest that this was not the same city. If the brothers were tending sheep at Shechem while their homes were at Chevron, Shechem must be presumed to have been less than a day's walk away. It is unreasonable to assume that Jacob sent Joseph all by himself on a journey of several days, as would have been the case if Shechem mentioned there were identical with the Nablus of today. In particular, seeing that so much bloodshed had taken place there, it would have been irresponsible to send a seventeen-year old into such hostile country all by himself. Even the brothers themselves were hardly likely to provoke the local population by grazing their flocks in their vicinity. We must assume therefore that Ir Shechem means the city of Shechem in the same sense as Ir David means "the capital of David's kingdom." The author explains how to dispose of apparently contradictory comments by the Talmud in Sanhedrin 102. (2) The reference to Dinah being a daughter of Leah is undoubtedly complimentary. The Torah, by referring to her ancestry, emphasizes that she had nothing but the best of intentions, that her excursion did not indicate a departure from traditional Jewish conduct. The repetition of the three expressions "He took her, he lay with her, he forced her" indicate that she remained uncooperative during all three phases of what is being described; she did not weaken in her resistance in any way. The reason three actions are mentioned is because Jacob's family suffered three indignities: A) The shame suffered by the whole family; B) The damage done to the girl's innocence and the loss of her virginity; C) The physical pain caused Dinah when she had to submit to violence. The punishment for the first of these indignities prescribed by the Torah is boshet, compensation in financial terms. The second indignity which reduced Dinah's value as a prospective bride in the compensation for the victim. It is noteworthy that Dinah did not lose her appeal for Shechem on account of any of the indignities he had heaped upon her. "He cleaved to the daughter of Jacob" (34,3). The family of Jacob had not become sullied in his eyes; he loved her just as before (not like Amnon who lost all his desire for Tamar once he had raped her). Shechem tried to talk softly to Dinah's heart to help her recover from her pain. (3) The order in which the Torah describes the arrival of the sons, after Chamor had already arrived at Jacob's house, is to exonerate Jacob from any implication in his sons' subsequent actions, since there had not been an opportunity for them to consult. That is why Jacob on his deathbed refers to "in their secret counsel let my soul not be involved" (Genesis 49,6). It is to underscore that he had not been a party to their plan. Obviously, the sons could not have heard about the event while being in the field. Therefore, we must understand the sequence of events thus: (34,7) "When the sons came home and heard what a shameful act had been perpetrated against Israel, namely that a daughter of Jacob had been slept with, something that could not be tolerated." (4) Chamor uses the future course of events in order to compensate for an injustice that could no longer be undone. He emphasizes that he does not only want to legitimize his relations with Dinah, but goes far beyond this, and this constitutes a great honor for Jacob. The king offers the freedom of the country to Jacob's family. The sons' reason for deceiving Chamor has already been discussed in the first part of this chapter. (5) When the brothers use the term tame, defiled, when referring to the rape and subsequently suggesting a compromise, they are already using deceit, since they conveyed the impression to Chamor and Shechem that they had calmed down already and that their suggestions therefore could be taken at face value, could be believed. An exact examination of the text reveals that in fact the brothers did not breach any contract, nor did they retract from their original position. This is the reason Onkelos translates the word mirmah, slyness, deceit, simply as chochmah, cleverness, wisdom. They said, "We cannot do this thing, to give our sister to a man with a foreskin because it is a shame for us to forgive such an act." Chamor understood them to mean that the words "we cannot" refer only to the foreskin, not to the shame they had suffered. Similarly, Chamor understood their statement "if you will become like us," as referring only to the rite of circumcision, whereas the brothers used it in a wider sense meaning that they would have to embrace all aspects of the brothers' lifestyle and religion. Thereby they served notice that they were not going to forgive anything. We note that nowhere did the brothers promise that Dinah would become Shechem's wife. They only spoke in general terms, "our daughters," "your daughters," etc., and threatened to leave the neighborhood with their sister if their demands were not complied with. When Chamor reported in his city on these discussions, he represented the rape episode as having been resolved, and emphasized the future advantages to be gained by intermarrying with Jacob's family. The unexpected acceptance by the townspeople of the terms offered may have convinced the sons of Jacob that heaven had indicated its approval for their plan of revenge. (6) Possibly the "third day" referred to was the third day of the week, i.e. Tuesday, but in reality the first day after the circumcision. This day is under the constellation of Mars, and signals bloodshed. (7) The brothers had to prevent the wives and children from raising an alarm in the neighboring towns after they had killed the males. Therefore, the females and children had to be taken captive. Since abandoning the herds made no sense, and since their undertaking had evidently enjoyed the help of heaven, they felt entitled to acquire the livestock etc. The repeated outcry "May our sister be treated like a harlot?" underscores that to revenge such a misdeed, considerations of personal safety that are normally valid criteria, and which were part of the objections raised by Jacob, were not valid now. (8) Until now Jacob had not been certain that his dream about the ladder had been of a prophetic nature; he only became sure now that G-d spoke to him and identified Himself as having been the One to whom Jacob had made the vow at that time. (9) He was intent to remove any trace of idols that had been part of the loot his sons had taken from the city of Shechem and Chamor, and to remove any impurity acquired through contact with such idols. To this end, he instructed all his people to change their garments. Of course, the exhortation included the order to desist from any idolatrous practices that might have been picked up by his sons due to their contact with the idol worshippers. (12) The death of Deborah, a fine woman, may have been the final chapter in the sons' repentance of the whole Dinah episode, since we have a tradition that the death of righteous people provides atonement for the survivors. Inasmuch as all of Jacob's sons could qualify for the heritage promised to their forefathers, G-d repeats "to your descendants I will give the land," meaning to all of them, not like Esau or Ishmael who did not qualify though they too had been descendants of Isaac and Abraham respectively. (10) Contrary to the normal custom of a pupil departing from his master, in this case G-d departed from Jacob, the latter still remaining in his place. This suggests that Jacob's task had not yet been completed, prompting him to erect the monument and fulfil payment of his vow. It was here that the betrothal of Israel and G-d took place, later to be consummated by chuppah, a wedding ceremony at Mount Sinai. Details of this whole process will be discussed in Chapter forty-eight. (11) At the beginning of Rachel's labor, the midwife encouraged her saying, "Do not worry, this too will be a son for you." This gave rise to Rachel naming the child before she had even seen it. (13) It seems that Jacob had not been home at the time Reuben had rearranged the furnishings in Bilhah's bedroom. Reuben would not have dared to do this otherwise. The statement that the sons of Jacob were twelve may indicate that at that juncture Reuben lost his status as the firstborn, no longer counting as two (since the firstborn normally receives a double portion of the father's estate). More likely however, the Torah may stress that Reuben remained a full member of the Jewish people.

Akeidat Yitzchak 30:1:4

The ten rulers referred to are the ten brothers of Joseph, since it is written, "Ten of the brothers went down." They could have laid Egypt waste with their strength, but Joseph vanquished them with his wisdom. Since man is forced to sojourn on this earth although he has been provided with a soul by G-d, it is fitting that his fate be similar to the fate of other strangers in this world. Due to the soul's celestial antecedents, plus the fact that man was created in G-d’s image, his place should not really be down here on earth, but his natural habitat should be near the Almighty Himself. This is what David says in Psalms 119,19, "Do not hide Your commandments from me, because I am a stranger on this earth." It is natural for man to keep his intimate secrets from those whom he considers of inferior status. David pleads with G-d in Psalm 55,14 not to keep His secrets from him, because he is aware that his place of abode is so inferior. Also in Psalms 39,13, he pleads that though he may have become estranged from G-d through some of his deeds, G-d should not turn away from his supplication, since at least his ancestry is so superior. The reason that ordinary man, i.e. the one who does not constantly advance towards moral and spiritual perfection, is called am ha-aretz, people of the earth, is precisely because he has made the "lower" world his permanent home instead of treating it like the foyer to a far superior world (Avot 4,21). This world is reserved for those who preserve the Divine image in which they were created. Because our world is merely a foyer to the ultimate palace reserved for us, it is only natural that during our stay on this earth we must submit to the indignities usually reserved for aliens everywhere. The two major areas in which aliens are disadvantaged while far from home are A) They cannot claim the respect due them as they would in their native society, and B) they have to perform work unbefitting the dignity of their real status in order to earn their livelihood. Jeremiah already compares G-d as not insisting on the respect due Him, since He is in exile when His people are in exile (Jeremiah 14,8). "Why should You be a stranger on earth, like a guest requiring lodging, when Your name is proclaimed with us?" The meaning there is "Since You are not a stranger, and since You have existed from time immemorial, if You do not help us as our Savior, You will be considered like a man without recourse, like a disabled hero." This too is the line Moses took when he argued that people will comment on the demise of the Jewish people as evidence of the inability of G-d to overcome the Canaanites (Numbers 14,13-17). When our sages advise a person who is unable to master his passions to go to a place where he is unknown (Chagigah 16), they want to prevent the sin to be committed to fall into the category of chilul hashem, desecration of the holy name of G-d, something that it is impossible to atone for in this life. When a stranger is observed committing a sin, this does not influence the society of the place in which the sin is committed, since nobody pays the stranger any heed anyways. If the same sin were committed in one's hometown, others may use it as an excuse to do likewise, and the chilul hashem is beyond recall. The second major indignity suffered by strangers is their inability to converse in the language of that country, thereby making themselves laughingstocks and misfits in the new society they find themselves in. Even if in order to earn some money one subjects oneself to such indignities by becoming a stranger in a foreign land, since one has no guarantee that one will return home with a sizable fortune, what guarantee is there that even if the money has been earned, it will endure (see example of Rabbi Eleazar ben Charsum in Yuma 35)? Forsaking preoccupation with the acquisition of permanent wealth, namely Torah knowledge, cannot be justified. Our purpose in this world is to prepare ourselves for the world to come. It follows that those who demean themselves by unnecessary preoccupation with the acquisition of material wealth, demean the "palace" in favor of the "foyer." When the Midrash comments on the words Vayeshev Yaakov, that if a person of the caliber of Jacob wanted to live serenely on this earth, Satan interfered, the meaning is quite plain. A tzaddik who demonstrates too much interest in material wealth and pleasure in this world imperils his standing as a tzaddik and invites yissurim, painful tribulations, to remind him of the error of his ways. This is what the Midrash meant when it says one cannot demand the "goodies" of both worlds. "Peace" is real only in the other world, as indicated by the promise to Abraham, "And you will join your fathers in peace" (Genesis 15,15). The yissurim, afflictions, make its recipient realize that his presence on this earth is comparable to that of a persecuted stranger. Jacob's experiences are a perfect example of this analysis. The disappearance of Joseph, the rape of Dinah, the famine, the apparent loss of Shimon, the threatened loss of Benjamin, all combined to bring home that truth. Unless Jacob was a stranger on this earth whose rightful abode was in the celestial regions, how could we account for all the indignities he had to suffer? The second disadvantage we have mentioned as being suffered by aliens in a country not their own, the language problem, is also relevant when we view man's temporary stay on earth. As a rule, speech is used to articulate man's physical needs, i.e. food and drink etc., or to put it more crudely, to communicate those of his needs that he shares with the animal kingdom to others. Whenever mere language does not suffice to assure him of his needs, he resorts to violence, i.e. a call to arms: (Proverbs 18,6) "The lips of the fools engage in quarrels, his mouth calls for turbulence." Their very language becomes an instrument of violence. Jeremiah 18,18 illustrates this point further: "Let us smite him by means of language!" Wisdom, however, is superior to violence and to instruments of war and strife (Kohelet 9,16). When speech is employed to express the spiritual yearnings of man, it does not become an instrument of war or a means of animalistic gratification. When Solomon says, "Do not answer the fool according to his foolishness; answer the fool in accordance with his folly!" this means, "Do not use the power of speech to answer the fool on his own level, but use the power of speech so that even a fool can recognize his folly (Proverbs 26,5). The ox is the animal that uses its brute strength to work hard uncomplainingly. Joseph had to suffer many indignities in the early part of his life, such as the brothers' jealousy, the Midianite slave merchants, Potiphar's wife's accusations etc. Nevertheless, he proved his moral superiority in his encounter with his master's wife. This moral superiority which he demonstrated when it clearly hurt his chances of a continued career (when he refused the advances of his master's wife), was richly rewarded by G-d, who alone was aware of the pure motives which had governed Joseph's behavior throughout. Joseph's ability to control his carnal urges made him a paragon of virtue. The Talmud Shabbat 63 says that whoever fulfills one single mitzvah completely, wholeheartedly, will not receive evil tidings. He will not need to worry about receiving bad news, but can enjoy undisturbed confidence that G-d’s personal Providence will remain at his side. Joseph's strength, i.e. the ox's strength, lay in the certainty that his cause was righteous, not in his ability to pull heavy loads. The lion, on the other hand, represents mere physical prowess. The brothers, in being described as "rulers" are conceived as having made themselves at home here on earth, not being content with remaining aliens, the purpose of man's sojourn on this globe. For this reason, then, Joseph representing the inner strength of a man of spiritual values, was able to overcome the combined strength of his brothers who had threatened to destroy Egypt failing release of their brother Benjamin.

Akeidat Yitzchak 5:1:7

Moreover, the description of the creation of man being "in the image of G-d" clearly supports our view that man is the crowning glory of G-d’s handiwork, is of central significance. The statement in Kohelet 3,21 that the "spirit of man returns to the celestial regions" clearly shows that man is composed at least partially of something at least as close to G-d as the earliest disembodied intelligence He had created.

Akeidat Yitzchak 70:1:6

The third group of people, namely believing Jews, who while steadfast in their belief, would still welcome specific statements in the Torah concerning afterlife, need to appreciate the following. Afterlife is much more than a promise held out in return for specific religious observances. Man's superiority over other creatures on this earth could hardly be demonstrated by anything other than the survival of his soul. Solomon grapples with the problem in the book of Kohelet, and concludes that this is the only thing which makes man stand out over the animals. "Who perceives that the spirit of man is the one that ascends on high, while the spirit of the beast descends down into the earth?" (Kohelet 3, 21) David and many others do not tire of expressing their longing for the blissful state of afterlife. Abigail refers to it, the Talmud is full of references to it. When one reads the promise of reward in our Parshah, one finds at the end, after the mundane rewards have been listed, "I will place My Residence amongst you." For the believers this is enough. For the scoffers nothing would be enough, since they only believe what their own eyes have seen, anyways.

Akeidat Yitzchak 79:1:6

From all this it seems clear, that if the red heifer contaminates all that it comes in contact with, surely the heifer itself must be the source of the contamination! The whole matter seems to defy our normal way of reasoning. Therefore, the use of the words "this is the statute of the Torah", at the beginning of this paragraph is to remind us that logic cannot be employed if we want to comprehend the meaning of this commandment. This is why our sages quote the wisest of men, Solomon, as admitting that comprehension of this mitzvah, or rather its mechanics, its halachic rulings, escapes him. People who try to philosophise about Torah, fall into two categories. Group one believes that everything written in the Torah needs to be understood at face value, literally. For instance, if the Torah refers to G'd "smelling the sweet fragrance of a sacrifice," they perceive G'd literally employing His sense of smell. Or, if the Torah reports G'd as descending on Mount Sinai, they understand this to have been a physical descent. The second group is aware that statements in the Torah are subject to interpretation. Some members of this group will interpret on the basis that the Torah employs human idiom in order to facilitate our understanding of certain concepts. This group will not interpret in a manner that conflicts with known Torah principles. A sub group of category number two, arrogates to itself the right to make its interpretations primary and Torah principles only secondary. This is done by most Christian and a few Jewish philosophers. Making one's own intellect supreme in the matter of exegesis is heretical, of course. Solomon refers to all three groups in Proverbs 14, 14-16. (1) The fool will believe anything. (2) The crafty one will understand in line with his principles. (3) The haughty fool will come to grief through exaggerated self confidence. The manner in which the Torah portrays the laws of the red heifer is a clear hint not to try and unravel that which is conceptually beyond the human intellect. The contradictions have been built into this legislation to warn us off trying to comprehend it.

Guide for the Perplexed, Part 3 1:1

IT is well known that there are men whose face is like that of other animals thus the face of some person is like that of a lion, that of another person like that of an ox, and so on: and man’s face is described according as the form of his face resembles the form of the face of other animals. By the expressions, “the face of an ox,” “the face of a lion,” “the face of an eagle” (Ezek, 1:10), the prophet describes a human face inclining towards the forms of these various species. This interpretation can be supported by two proofs. First, the prophet says of the Ḥayyot in general that” their appearance is this, they have the form of man” (ver. 5), and then in describing each of the Ḥayyot he attributes to them the face of a man, that of an ox, that of a lion, and that of an eagle. Secondly, in the second description of the Chariot, which is intended as a supplement to the first, the prophet says, Each hath four faces; the one is the face of a cherub, the second a man’s face, the third a lion’s face, and the fourth that of an eagle (ibid. x. W. He thus clearly indicates that the terms “the face of an ox” and “the face of a cherub” are identical. But cherub designates “a youth.” By analogy we explain the two other terms—“the face of a lion” and “the face of an eagle” in the same manner. “The face of the ox” has been singled out on account of the etymology of the Hebrew term shor (ox), as has been indicated by me. It is impossible to assume that this second description refers to the perception of another prophetic vision, because it concludes thus: “This is the Ḥayyah which I saw at the river Chebar” (ibid. ver. 15). What we intended to explain is now clear.

Midrash

The Midrash discusses the actions of Simeon and Levi, focusing on their role in the story of Joseph and the massacre at Shechem. Reuben tried to save Joseph, while Simeon and Levi were involved in plotting against him. The text also explores the lineage of Korah and his assembly, highlighting the consequences of their actions. The Midrash emphasizes the importance of Torah study and the consequences of sinful behavior, using examples from biblical stories to illustrate these points.

Bamidbar Rabbah 18:5

“Koraḥ, son of Yitzhar son of Kehat son of Levi” – why is it not written: Son of Jacob or son of Israel? That is what the verse said: (When Jacob blessed his children.) “Let myself not come in their counsel” (Genesis 49:6) – these are the spies; “let my glory not be associated with their assembly” (Genesis 49:6) – this is Koraḥ. Jacob said before the Holy One blessed be He: ‘Master of the universe, neither regarding the spies, nor in Koraḥ’s dispute, let my name be mentioned with those wicked ones. When should my name be mentioned? When their lineage is recorded and they are standing upon the platform’ (They are performing the Levite service in the Temple.) – “son of Taḥat, son of Asir, son of Evyasaf, son of Koraḥ, son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:22–23). “And Datan and Aviram” – from here they said: ‘Woe unto the wicked one, woe unto his neighbor,’ as Datan and Aviram were neighbors of Koraḥ, who was situated in the south, as it is written: “The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south” (Numbers 3:29). The banner of Reuben was adjacent to them, as it is stated: “The banner of the camp of Reuben is to the south” (Numbers 2:10). But the banner of Judah was in the east, and Issachar and Zebulun were with him, as it is stated: “Those encamping at the front, to the east, are the banner of the camp of Judah” (Numbers 2:3). Moses and Aaron were adjacent to them, as it is written: “Those encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting: Moses, Aaron, and his sons” (Numbers 3:38). Because they were adjacent to the Torah, they merited becoming masters of Torah, as it is written: “Judah, My lawgiver” (Psalms 60:9), and it is written: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is written: “From Zebulun, those who ply the scribe’s quill” (Judges 5:14). But Datan and Aviram, who were neighbors of a disputant, were stricken with him and were eliminated from the world.

Bereshit Rabbah 98:5

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5) “Simeon and Levi are brothers” – brothers of Dina but not brothers of Joseph. “Weapons of villainy are their heritage [mekheroteihem]” – he said to them: These weapons in your possession have been stolen by you. For whom are they fitting? It is for mekheroteihem – for Esau, who sold [makhar] the birthright. “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when they come to take counsel in Shitim. (When the Israelite men engaged in harlotry with the Midianite women, in Shitim, one of their leaders, who encouraged this practice, was the prince of the tribe of Simeon, Zimri son of Salu.) “With their assembly let my glory not be associated” – when they assemble against Moses in the congregation of Koraḥ. (In these instances, when the Torah identifies the perpetrators of these crimes, who descended from the tribes of Simeon and Levi, the verses do not mention that they are sons of Jacob. ) “With their assembly let my glory not be associated” – but for the platform, let my name be associated, when his descendants stand on the platform, (When the Levites stand on the platform to sing as part of the Temple service. ) as it is stated: “These are those who stood, and their sons, [from the sons of the Kehatites:] Heiman [the singer, son of Yoel, son of Samuel]” (I Chronicles 6:18). Rabbi Huna, Rabbi Ḥanina, and Rabbi Pinḥas: The three of them said: “Son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:23). (In the verse regarding the congregation of Koraḥ, his lineage is traced only as far as Levi, but here the lineage is traced back to Jacob.) “For in their anger they killed men [ish]” (The Hebrew ish is in the singular.) – this is Ḥamor father of Shekhem. “Hamstrung [ikeru] oxen [shor]” – they undermined [akartun] the security wall [shuran] of proselytes. (As a result of the massacre following the circumcision of the residents of Shekhem, all proselytes will fear that perhaps the same will befall them after their circumcision.) Rabbi Ḥunya and Rabbi Yirmeya in the name of Rabbi Aḥiya bar Abba: As it is written: “And with their will they hamstrung [ikeru] oxen” – in order to fulfill the will of your inclination, you undermined [akartem] the security wall of proselytes. “Undermined a trough” – this is one of the matters that they emended for King Ptolemy. (The seventy-two elders assembled by King Ptolemy introduced several emendations into the translation of the Torah into Greek (see Megilla 9a). One of them was that instead of writing, “killed men…and hamstrung oxen,” they wrote, “killed oxen…and undermined troughs,” so Ptolemy would not deem them murderers.) “Cursed be their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed be their anger, as it is fierce” – Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: [Jacob] increased the number of hot-tempered bohaknin (These were individuals afflicted with bohak, a skin condition characterized by white blotches on the skin. When the blotches appeared on the face, this was considered a sign that the individual was hot-tempered. ) among them. That is what is said regarding one who is afflicted with bohak patches, that he is hot-tempered. Rabbi Yehuda bar Simon said: [This is analogous] to a king who had a son, and the king foresaw that a serpent was destined to bite his son. He said: May the serpent that seeks to bite my son be cursed. So, [Jacob] came to curse them, but he cursed their anger. “Cursed be their anger, as it is fierce, and their wrath [ve’evratam], as it is harsh” – and their transgression [vaaveratam], as it is harsh. (He did not curse them; rather, he cursed the anger and the transgression that was caused by that anger.) “I will divide them [aḥalkem] in Jacob” – this is the tribe of Levi: “I am your portion [ḥelkekha] and your inheritance” (Numbers 18:20). “And I will disperse them in Israel” – this is the tribe of Simeon. That is what is said: Most of the poor were from the tribe of Simeon. Rabbi Tanḥuma said: Although we explain and say: “And the cities that you shall give from the holding of the children of Israel, [from the greater you shall increase and from the lesser you shall decrease]” (Numbers 35:8), six cities, they and their open land, all of them were from Simeon. (The Torah states that forty-eight cities were to be given to the Levites (Numbers 35:7–8). Of these, nine were from the tribes of Judah and Simeon (Joshua 21:9-16). The midrash states that six of them were from Simeon and only three from Judah, despite the fact that Simeon was a small tribe and had only seventeen cities.) When they saw that he was rebuking them, (When the rest of Jacob’s sons saw that he had rebuked Reuben, Simeon, and Levi.) they began departing to the corners. When he saw that they were departing to the corners, he began calling each and every one.

Bereshit Rabbah 99:7

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5). Reuben went out and his ears were slumped. [Jacob] began calling: “Simeon and Levi are brothers” – brothers for degradation. He said to them: ‘You were brothers for Dina, as it is written: “Two sons of Jacob, Simeon and Levi, Dina’s brothers, each took his sword” (Genesis 34:25), but not brothers for Joseph, as you sold him.’ Rabbi Simlai said: In Reuben’s regard it is written: “In order to deliver him from their hand, to restore him to his father” (Genesis 37:22). Reuben was not involved in Joseph’s sale. Judah, too, said to them: “What profit [is there if we kill our brother]?” (Genesis 37:26). These were the eldest; consequently, the two of them sold him. (Reuben, Simeon, Levi, and Judah were the oldest sons of Jacob. If Reuben and Judah were not involved in the sale, it must have been Simeon and Levi who organized it. ) Know that it is so, for when they descended to Egypt, [Joseph] took from them none other than Simeon, as it is stated: “He took Simeon from them [and incarcerated him before their eyes]” (Genesis 42:24). That is why [Jacob] called the two of them as one. “Weapons of villainy” – what are weapons of villainy? He said to them: ‘They have been stolen by you; they are not yours. They belong to Esau, in whose regard it is written: “By your sword you shall live”’ (Genesis 27:40). Those are weapons of villainy, and villainy is none other than Esau, as it is stated: “For the villainy to your brother Jacob” (Obadiah 1:10). (Thus, Jacob was saying that the weapons of Simeon and Levi belong to Esau, who is the subject of the verse in Obadiah. ) “Their heritage [mekheroteihem]” – Rabbi Yoḥanan said: It is a Greek expression, makhirin, makhirin>. Some say: “Mekhuroteihen” – their residences [meguroteihem], just as it says: “Your origins [mekhorotayikh] and your birthplace” (Ezekiel 16:3). “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when Zimri will arise and perform that act with Kozbi, let my name not be mentioned there, as it is stated: “The name of the man of Israel who was slain…[Zimri, son of Salu, a prince of a patrilineal house of the Simeonites]” (Numbers 25:14). (The name of Jacob is not mentioned. ) “With their assembly let my glory not be associated” – when Koraḥ will assemble his congregation to dispute, let my name not be associated with them, but rather, “Koraḥ, son of Yitzhar, son of Kehat, son of Levi” (Numbers 16:1), but it did not say: “Son of Jacob.” “For in their anger they killed men [ish]” – did they kill one man [ish]; is it not written: “They killed all the males” (Genesis 34:25)? It is that they were all considered before the Holy One blessed be He like one man. Likewise it says: “Behold [hen], nations may be regarded like a drop from a bucket…” (Isaiah 40:16). What is hen? In the Greek language, hen is one. Likewise it says: “You will smite Midian as one man” (Judges 6:16). Similarly, “the horse and its rider He cast into the sea” (Exodus 15:1) – like one horse and its rider. (The singular terms are used in order to indicate that God cast all the many horses and riders of the Egyptian army into the sea as though they were just one. ) “Cursed is their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed is their anger” – he cursed only their anger. Likewise, the wicked Bilam says: “How will I curse, where God has not cursed” (Numbers 23:8)? If at a time of anger he cursed only their anger, can I come to curse them? (If Jacob was angry at Simeon and Levi and yet, with divine spirit, Jacob cursed only their anger and not them, can I, Bilam, curse the Israelites? ) “I will divide them in Jacob” – how so? Twenty-four thousand fell from the tribe of Simeon in [the incident of] Zimri, and its widows were twenty-four thousand. They were divided into two thousand for each and every tribe, as it is stated: “I will divide them in Jacob.” Everyone who circulates among the doorways [to beg] is from the tribe of Simeon. The Holy One blessed be He said: Levi too will circulate. What did the Holy One blessed be He do? He provided him with his sustenance cleanly, and yet Jacob’s edict was fulfilled. The Holy One blessed be He elevated [Levi] and gave him one-tenth, (The first tithe of produce. ) and he circulates and says: ‘Give me my portion.’ That is why it is stated: “I will divide them in Jacob.”

Ein Yaakov (Glick Edition), Sanhedrin 11:124

Spies … and the congregation of Korah, etc. (Fol. 109, b) Our Rabbis were taught: The congregation of Korah has no share in the world to come, as it is said (Num. 16) And the earth covered them — in this world, and they disappeared from the midst of the congregation, — in the world to come. So says R. Akiba. R. Juda b. Bathyra says: "They are as a lost thing for which the loser inquires, as it is said (Ps. 119, 176) I have gone erringly astray, like a lost sheep; seek thy servant, for thy commandments have I not forgotten." (Num. 16, 1) And Korah took (vayikach). Resh Lakish said: "He bought a very bad purchase for himself." Korah, i.e., he has made Israel bald-headed; ben Yizhar, i.e., he who made the world hot as in the middle of the day. Ben Kehath, i.e., he who made blunt the teeth of his parents; ben Levi, i.e., he who became a companion to the Gehenna. But why is not also written ben Jacob? R. Samuel b. Isaac said: "Jacob's prayer (Gen. 49, 6) Unto their secret shall my soul not come, refers to the spies; unto their assembly my glory shall not be united, refers to the cougregation of Korah." Dathan and Abiram; i.e., Dathan means who disregarded the law of God; Abiram, who hardened his heart not to repent. On, who sat in the mourning [repented upon his sin and withdrew from Korah]. Peleth, for whom wonders were made; ben Reuben, who [carefuly] observed it and understood [that it was wrong]. Rab said: "On ben Peleth was saved by his wife [from being among the congregation of Korah]. She said to him: 'What is the difference to you? If Moses will be master, you are only a disciple, and you will be in the same position if Korah will be the master.' And to his answer: 'What shall I do, I was with them in consultation, and swore to take part with them?' she said, 'I know that the whole congregation is holy, as it is written (Num. 16, 3) For the whole of the congregation are all of them holy, remain in your house and I will save thee.' She made him drink wine to intoxication, and she made him sleep in the house, and she herself sat outside at the entrance of the house, (Fol. 110) uncovered her head, loosened her hair, and whoever came to his house, to call upon On, when he saw the uncovered head of the woman, returned. Meantime, the congregation was swallowed. On the other hand, the wife of Korah said to him: 'See what Moses did. He proclaimed himself as a king, his brother he made highpriest, the sons of his brother for adjuncts of the high-priests. Heave-offering he commanded to give to the priests, and even from tithes, which are for the Levites, he commands to give again one-tenth to the priest. And not only this, he made of you fools by commanding all the Levites to shave off all their hair, so that you should look like prisoners.' And to his answer: 'He himself also did so,' she said, 'Since all the glory belongs to him, he does not care, etc.' And this is meant by the passage (Pr. 14, 1) The wise among women buildeth her house, — referring to the wife of On ben Peleth. But the foolish pulleth it down with her own hands, — referring to the wife of Korah."

Mekhilta DeRabbi Yishmael, Tractate Pischa 14:17

"And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G–d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G–d finished His work on the seventh day," so that he could not argue that G–d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L–rd your G–d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L–rd your G–d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a)

Midrash Mishlei 1:9

[9] "If they say, 'Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause'" - These are the brothers of Joseph, who were lurking and saying, 'When will the end come, and we will kill him?' And when he came to them, they began to say to one another, 'This is the hour; this is the season,' and the Divine Presence (Shechinah) was jesting and saying, 'Woe to them for the blood of this righteous one.' Therefore, it is said, "We will lurk secretly for the innocent without cause." And of them all, none wanted to save him except Reuben, as it is said, "Reuben heard, and he saved him from their hand." He said to them, 'Come, and I will give you advice,' They said to him, 'What advice are you giving us?' He said to them, 'Let us throw him into the pit while he is alive, and our hand will not be upon him,' From where [do we learn this]? As it is stated: (Proverbs 1:12): "We will swallow them up alive as the grave, and whole, as those that go down into the pit" - that he went down to the pit in his innocence, and he did not know what they were going to do to him. Rabbi Levi ben Zavdai said: "Who lowered [Joseph] into the pit from among all his brothers? You must say it was Simeon and Levi, as it is said (Genesis 49:6), 'Into their council let my soul not enter.' But Reuben intended to save him and return him to his father, as it is said (Genesis 37:22), 'That he might save him from their hand, to restore him to his father.' (Genesis 37:29): 'And Reuben returned to the pit' - where was he? Rabbi Judah and Rabbi Nehemiah [disagreed]: Rabbi Judah said, 'The burden of the household was thrust upon him, and as soon as he was free from his burden, he came and looked into the pit and did not find him. This is the meaning of "And Reuben returned to the pit, and behold, Joseph was not in the pit, and he tore his clothes."' Rabbi Nehemiah said, 'He was occupied in his sackcloth and fasting over the incident that occurred, and he did not turn [from it], and as soon as he was free from his sackcloth and fasting, he came and looked into the pit and did not find him, as it says "And Reuben returned to the pit, etc." ' Not only that, but once they sold him, the Divine Presence (Shechinah) mocked them and said to them (Isaiah 55:8), 'For my thoughts are not your thoughts, etc.,' not with the thought that you think, 'nor your ways my ways,' and not in the way that you say, for if there were not a decree from before Me, your counsel would be nothing. (Proverbs 1:13): 'All precious substance shall we find, our houses shall be filled with spoil' - this is the sale of Joseph, who was a precious son to his father, as it is said (Genesis 37:3), 'For he was the son of his old age,' he was found to sustain them, as it is written (Genesis 45:5), 'For God sent me before you to preserve life.' 'Our houses shall be filled with spoil' - that they filled their houses with silver and gold from Joseph's treasures. Rabbi Joshua ben Levi said: The ten martyrs were drawn [to their deaths] only by the sin of selling Joseph. Rabbi Avin said: You must say that ten were exacted from every generation, and still, that sin persists. (Proverbs 1:14): 'Your lot shall be cast among us' - when Joseph sat down, he took the key and was calling out: Reuben, Simeon, Levi, Judah, Issachar, Zebulun - they are sons of one mother, let them come and sit; Dan and Naphtali - they are sons of one mother, let them come and sit; Gad and Asher - they are sons of one mother, let them come and sit; and he went back and hit with the key and said: Benjamin is an orphan, and I am an orphan, it is fitting for an orphan to sit with an orphan, 'One purse shall be ours' - for they all ate at one table at the banquet. How did he do it? He gave each one one portion, and to Benjamin five portions, how? He took his portion, and Benjamin's portion, and Ephraim's portion, and Manasseh's portion, and the portion of Asenath, Joseph's wife, and gave it to Benjamin, as it is said (Genesis 43:34): 'And he took and sent portions to them from before him, but Benjamin's portion was five times as much as any of theirs, and they drank and were merry with him.' Rabbi Shmuelai said in the name of Rabbi Isaac from Magdala: From the day that Joseph separated from his brothers he did not taste the taste of wine until that day, as it is written (Genesis 49:26), 'And the crown of the head of his brothers' Nazirite.' Rabbi Yosei bar Hanina said: They also did not taste the taste of wine, as it is said, 'And they drank and were merry with him.' Another explanation, 'Your lot shall be cast among us' - this is the Torah, which was the lot of the Holy One, Blessed be He, and given to Israel; 'One purse shall be ours' - at the time when they stood at Mount Sinai and said (Exodus 24:7), 'All that the Lord has spoken we will do and we will hear.'"

Midrash Tanchuma Buber, Korach 7:1

(Numb. 16:1:) NOW KORAH BEN IZHAR BEN KOHATH BEN LEVI BETOOK HIMSELF. But there is not written "ben Jacob" "ben Israel." (Tanh., Numb.5:4; Numb.R. 18:5; cf.Gen.R. 98:5.) This text is related (to Gen. 49:6): LET NOT MY SOUL COME INTO THEIR COUNCIL, i.e., that of the spies. (Ibid., cont.:) AND LET NOT MY GLORY BE JOINED WITH THEIR CONGREGATION, i.e., that of Korah. Jacob said to the Holy One: Sovereign of the World, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined ? When they are joined together to stand on the dais (as Levitical singers). (I Chron. 6:16, 22–23 [31, 37–38]:) BEN ASSIR BEN EBIASAPH BEN KORAH BEN IZHAR BEN KOHATH BEN LEVI BEN ISRAEL.

Midrash Tanchuma Buber, Shemot 19:7

(Gen. 49:6) "For in their anger they slew a bull, and in their delight they uprooted a manger." (Against both the Masoretic Text and the Septuagint, the emendation clears Simeon and Levi of homicide.)

Midrash Tanchuma Buber, Vayechi 12:4

(Gen. 49:6:) LET NOT MY SOUL COME INTO THEIR COUNCIL, AND LET NOT MY GLORY BE JOINED WITH THEIR ASSEMBLY. When these two tribes (of Simeon and Levi) are assembled, let not my name be mentioned there. When Zimri arises and sins, LET NOT MY GLORY BE JOINED < with them >, (Probably the first part of the verse should have been cited here, as in Tanh., Gen. 12:10; Gen. R. 99 (another version):7 (= p. 1278 in the Theodor-Albeck edition).) [since it is stated (in Numb. 25:14): ZIMRI BEN SALU, PRINCE OF A CLAN BELONGING TO THE SIMEONITES. And likewise (in Numb. 16:1 & 3): NOW KORAH BEN IZHAR BEN KOHATH BEN LEVI…. AND THEY GATHERED TOGETHER AGAINST MOSES AND AGAINST AARON. (Gen. 49:6:) NOR LET MY GLORY BE JOINED WITH THEIR ASSEMBLY.] (Cf. Numb. R. 18:5.)

Midrash Tanchuma Buber, Vayechi 12:5

(Gen. 49:6:) FOR IN THEIR ANGER THEY KILLED A MAN, when they killed Shechem ben Hamor. He said to them: You have afflicted me. Immediately (in vs. 7): CURSED BE THEIR ANGER SO FIERCE. These tribes were unable to dwell together. Rather (ibid., cont.): I WILL DIVIDE THEM IN JACOB AND SCATTER THEM IN ISRAEL. Judah came in and < Jacob > praised him (in vs. 8): YOU, O JUDAH, YOUR BROTHERS SHALL PRAISE (rt.: YDH). In your case, your mother gave praise (rt.: YDH) through your name (Judah, rt.: YDH). When she bore you, she said (in Gen. 29:35): THIS TIME I WILL PRAISE (rt.: YDH) THE LORD; < THEREFORE SHE CALLED HIS NAME JUDAH (rt.: YDH) >. And what did she see to praise in Judah? It is simply that she had given birth to Reuben and foreseen Dathan and Abiram (in Numb. 16:1); so she had not given praise over him (i.e., Reuben). She had given birth to Simeon and foreseen Zimri; so she had not given praise over him. She had given birth to Levi and foreseen Korah; so she had not given praise over him. When she gave birth to Judah, she immediately gave praise (rt.: YDH) over him because he made a confession (rt.: YDH) in the Tamar incident, as stated (in Gen. 38:26): THEN JUDAH GAVE ACKNOWLEDGMENT AND SAID: SHE IS MORE RIGHTEOUS THAN I. (See Gen. R. 99 (another version):8 (= p. 1279 in the Theodor-Albeck edition).) His father said to him: Your mother has given praise (rt.: YDH) over you, and you have made a confession (rt.: YDH). Therefore your brothers shall praise (rt.: YDH) you. (Although the Buber text has “him” here, the correct reading must be “you.”) When Isaac blessed Jacob, he had said to him (in Gen. 27:29): AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU, since he had only one wife. But, since Jacob had four wives, he said (in Gen. 49:8): YOUR FATHER'S CHILDREN < SHALL BOW DOWN TO YOU >. (Gen. R. 66:4.) Why shall your brothers praise you? Because all Israel shall be called by your name, < i.e., > Jews. (Gen. R. 98(99):6. In Hebrew the word “Jews” is simply the plural of Judah, which in turn has the same root as the Hebrew verb meaning “praise.”) And not only that, but out of you is coming the Messiah, who is saving Israel, as stated (in Is. 11:10): BUT A SHOOT SHALL COME FORTH FROM THE STEM OF JESSE…. (Cf. Romans 15:12; Rev. 5:5.)

Midrash Tanchuma, Beshalach 26:3

Choose us out. This alludes to the mighty men who are fearful of sinning. And go out. That is, leave the protection of the clouds, and fight against Amalek tomorrow. Isi the son of Judah said: There are five verses in the Torah in which there are five words whose meanings are unclear: Lifted up, Cursed, Tomorrow, Made like almonds, and Rise up. (These words may be construed with what precedes or with what follows, yielding different meanings.) Shall it not be lifted up? might be understood as in the verse If thou doest well, shall it not be lifted up? (Gen. 4:7), but on the other hand, it might be understood as Shall it not be lifted up even if thou doest not well? (Gen. 4:6). Cursed might be construed as in the verse For in their anger they slew men, and in their self-will they houghed [an accursed] oxen (Gen. 49:6–7), or it may be construed as in the verse Cursed be their anger (ibid., v. 7). Tomorrow might be understood as in the verse Go out and fight with Amalek tomorrow, or it might be interpreted as in the verse Tomorrow I will stand (Exod. 17:9). Made like almond blossoms might be understood as in the verse And in the candlestick four cups made like almond blossoms (Exod. 25:34), or as in the verse Like almond blossoms the knops thereof (ibid.). Rise up might be understood as in the verse Behold, thou art about to sleep with thy fathers, and this people will rise up (Deut. 31:16) or as in the verse Sleep with thy fathers, and rise up (ibid.).

Midrash Tanchuma, Korach 4:1

(Numb. 16:1:) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself.” But there is not written "the son of Jacob" [or] "the son of Israel." (Numb. R. 18:5; cf.Gen. R. 98:5.) This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.:) “Along with Dathan and Abiram.” From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.” (Numb. R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13.) As see that Dathan and Abiram were destroyed by the dissent of Korah, because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses, Aaron, and his children, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.” (Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained.) And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world. (Numb. 16:19:) “And Korah gathered [the whole community] against them.” He said to them (in Numb. 16:3), “’You have gone too far, for all the congregation are holy, every one of them.’ (Numb. R. 18:6.) Moreover, every one of them heard on Sinai (in Exod. 20:2 = Deut. 5:6), ‘I am the Lord your God.’ (Numb. 16:3, cont.:) ‘So why do you elevate yourselves?’” Immediately Moses trembled, because it was already the fourth transgression on their hands. It is comparable to a king's son who had transgressed against his father. Now his friend effected a reconciliation with him once, (Rt.: PSY. See the Gk.: peithein, peisai in the aorist.) twice, and three times. When he transgressed a fourth time, the king's friend became discouraged. He said, “How many times shall I bother the king?” So also [it was with] Moses towards Israel. They had sinned with the calf, and (according to Exod. 32:11) “Moses implored.” In the case of the murmurers, (according to Numb. 11:2) “Moses prayed.” In the case of the spies, (according to Numb. 14:13), “Moses said unto the Lord, when the Egyptians hear [what happened].” [So] in the case of Korah's dissension, he became discouraged. He said, “How often can I bother the Omnipresent?” Therefore (in Numb. 16:4), “When Moses heard this, he fell on his face.”

Midrash Tanchuma, Shemot 22:1

And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). This is one of the ten verses our rabbis altered when they translated the Torah into Greek for King Ptolemy. (Megillah 9a. The Septuagint, begun during the reign of Ptolemy II Philadelphus (285–246 B.C.E.).) The ten changes are: “God created in the beginning” (Gen. 1:1); (Instead of In the beginning God created, in order to emphasize that God alone created.) “I shall make man in My image and My likeness” (ibid., v. 26); (Instead of Let us make man in our image. etc.) “And He finished on the sixth day, and rested on the seventh day (ibid. 2:2); (Instead of And on the seventh day God finished, thus giving the impression that God actually worked on the seventh day.) “Male and female He created him” (ibid. 5:2); (Instead of Male and female He created them, etc.) “Come, let Me descend and confound their tongue” (ibid. 11:7); (Instead of Come, let us go down, etc.) “And Sarah laughed among her relatives” (ibid. 18:12); (Instead of And Sarah laughed within herself.) “For in their anger they slew an ox, and in their wrath they digged up a stall” (ibid. 49:6); (Instead of For in their anger they slew men, and in their self-will they houghed oxen.) “And Moses took his wife and his sons, and made them ride on a carrier of men” (Exod. 4:20); (Instead of… and set them upon an ass.) “Now the time that the children of Israel dwelt in Egypt, and in the land of Goshen and in Canaan was four hundred and thirty years” (ibid. 12:40); (Instead of Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years, etc.) “And he sent the elect of the children of Israel” (ibid. 24:5); (Instead of And he sent the young men of the children of Israel.) “And against the elect of the children of Israel he put not forth his hand (ibid., v. 11); (Instead of And upon the nobles of the children of Israel He laid not His hand.) “Since the Lord thy God hath arranged to give light to all the peoples under the entire heavens” (Deut. 4:19); (The words “to give light” were added.) “Which I had not commanded the people to serve” (Deut. 17:3); (Instead of Which I have commanded not.) they wrote about “the slender-footed,” but they did not write the word ‘arnevet (“the hare”) (Lev. 11:5) because the name of Ptolemy’s wife was ‘Arnevet, (Actually, her name was Arsinoe.) and he might say: “The Jews are ridiculing me by writing my wife’s name in the Torah.”

Midrash Tanchuma, Vayechi 10:1

Let my soul not come into their council (Gen. 49:6). This relates to when Zimri came and had intercourse with Cozbi. Let my soul not be mentioned in reference to them. And that is why it is said: Now the name of the man of Israel that was slain … was Zimri the son of Salu, a prince of a father’s house among the Simeonites (Num. 25:14). His name and the name of his father were henceforth circumscribed, and were not employed again in Israel.

Midrash Tanchuma, Vayechi 10:2

Unto their assembly let my glory not be invited (Gen. 49:6). When Korah assembled the people to oppose Moses, Let my glory not be invited. That is to say, let my glory not be associated with them. Hence the verse stated: The sons of Korah, the son of Kohath, the son of Levi (Num. 16:1), (Korah’s lineage is traced as far back as Levi but not Jacob.) but the text does not say “son of Jacob.” When shall my name be mentioned? By the priests at the altar, as it is written: The son of Izhar, the son of Kohath, the son of Levi, the son of Israel (I Chron. 6:22–23).

Midrash Tanchuma, Vayechi 10:3

For in their anger they slew a man (Gen. 49:6). Did they slay only one man? Is it not written: And they came upon the city unawares, and they slew all the males (ibid. 34:25)? The fact is that they were all considered by the Holy One, blessed be He, and by them as one man, as Scripture states: And thou shalt smite the Midianites as one man (Judg. 6:16). Similarly, it states: The horse and its rider hath He thrown into the sea (Exod. 15:1).

Musar

The text discusses the difficulty of how the שכינה could have been part of the brothers' conspiracy to keep the sale of Joseph a secret, despite Jacob's disapproval. It emphasizes the caution needed when placing someone under a ban, as seen in Joseph's brothers' vow of silence regarding Joseph's sale, which even included G-d until shortly before Jacob's death when the truth was revealed. Joseph never told his father about his brothers selling him.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Ner Mitzvah 1

When people pronounce a ban, חרם, on someone or something, they have to be most circumspect even when the ban is in itself of a forbidden nature. One needs to be even more careful when one places someone in a ban in consequence of a permissible legal proceeding. We can examine and learn from the extreme caution practised by Joseph's brothers who entered into a conspiracy of silence not to reveal what had happened to Joseph. The secret was therefore kept. Even G–d Himself did not reveal the secret; the brothers had included Him in those upon whom the vow of silence was imposed. It was only shortly before Jacob's death, when the latter reproved his sons and blessed them, that The Holy Spirit revealed to Jacob what had transpired, so that Jacob might be able to admonish his sons prior to his death. During these blessings, Jacob referred pointedly to Shimon and Levi's part in the maltreatment of Joseph (Genesis 49,6 "they tried to uproot the ox"). When a person is close to death, it is time for him to dispense admonitions as well as blessings. Joseph never told his father that his brothers had sold him.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 47

Another difficulty is that we have mentioned earlier is that the brothers had included the שכינה in their conspiracy not to reveal the sale of Joseph to anyone. If Jacob, who was flesh and blood, refused to be associated with the conspiracy of Shimon and Levi, as he said on his deathbed (Genesis 49,6), how could the שכינה have become a party to such a conspiracy?

Quoting Commentary

Ramban explains that Simeon and Levi acted out of brotherly zeal when they killed the people of Shechem, which would have been unforgivable otherwise. Rashi clarifies that Jacob prayed for his name not to be associated with the quarrels of the Korahites, as seen in Chronicles. Additionally, Rashi highlights that even when deserving of a curse, the tribes of Shimon and Levi were not cursed, as seen in Numbers. Siftei Chakhamim discusses the sudden deaths of the tribes of Shimon and Levi after Moses' prayer, preventing the nations from speaking ill. Radak elaborates on the genealogy of Heman, explaining why it says "son of Israel" in connection with him. Da'at Zekenim points out that Jacob prayed for his name not to be associated with Korach, leading to the absence of his name in the Torah's genealogy. Lastly, Daf Shevui discusses how the Greek elders altered the translation of the Torah to avoid interpretive or theological problems.

Covenant and Conversation; Leviticus; The Book of Holiness, Bechukotai, The Rejection of Rejection 16

Then come a series of sibling rivalries. The covenant passes through Isaac not Ishmael, Jacob not Esau. But God sees Hagar and Ishmael’s tears. Evidently He hears Esau’s also, for He later commands, “Do not despise an Edomite [i.e., a descendant of Esau] because he is your brother” (Deut. 23:8). Finally God brings it about that Levi, one of the children Jacob curses on his deathbed – “Cursed be their anger, so fierce, and their fury, so cruel” (Gen. 49:6) – becomes the father of Israel’s spiritual leaders, Moses, Aaron, and Miriam. From now on, all Israel are chosen. That is the second rejection of rejection.

Da'at Zekenim on Numbers 16:1:4

בן לוי, “the son of Levi;” “who made himself a companion to gehinom, hell.” You may ask why the Torah does not also trace him to the founding father of the Jewish nation, to Yaakov? This is answered by a Rabbi Shmuel son of Yitzchok, who says that Yaakov prayed that his name not be associated with such a person as Korach. This is how he understood Genesis 49,6: בקהלם אל תחד כבודי, “let my honour not be associated with their counsel.”

Daf Shevui to Megillah 9a:11

Introduction The Talmud now shows how the Greek elders translated the Torah. The central idea here is that the elders changed the verses to avoid various interpretive or theological problems. Due to the nature of this passage I have lined it up in a table. The middle column is what is written in the Talmud. On the left is the translation of the purported Septuagint. The right side is the actual Hebrew text. I have not translated the Hebrew original but you should be able to understand it from my explanation below. Genesis 1:1: Here they changed the order of the words around. According to Rashi the original order might give the impression that an entity named “Bereshit” created God. The change in order might also serve to emphasize that God preexisted the world. Genesis 1:26: The plural form, which gives the impression of a multitude of gods, was changed into singular. Genesis 2:2: The original is confusing—did God complete creation on the sixth day or on the seventh day? The revised version makes more sense. Genesis 5:2: In the original it sounds like two humans were originally created. The emendation changes the word to the singular. Genesis 11:7: The original is plural and has been emended to the singular. Genesis 18:12: In the Torah, both Abraham and Sarah laugh when told that they will have a child, but God gets angry only with Sarah. This is puzzling. To fix this problem, the translation reads that Sarah laughed in front of her relatives. Abraham laughed only to himself, and that is why God was not angry with him. Genesis 49:6: In the original, Shimon and Levi are accused of killing a person. This is emended so that they only killed an ox. Exodus 4:20: It is a bit dishonorable that Moses has no better vehicle for his wife and kids than a donkey. No horse, no camel! Therefore, the verse is emended. Exodus 12:40: 430 years is emended to 400 years. Exodus 24:5, 11: These verses are problematic because one verse says “the youth” and the other verse says “the nobility.” Therefore, both have been emended to read “the elect” a group more appropriate to be sent to greet God. Numbers 16:15: In the original Moses says he did not take a single “donkey.” This could imply that he did take other objects. To correct this, the emendation reads “valuable item. Deuteronomy 4:19: The original makes it sound like God created the sun, moon and stars so that non-Jews could worship them. The emended version says that they are just for light. Deuteronomy 17:3: The original makes it sound like God didn’t command that the sun and stars should even be created. This would give the impression that they were created on their own or by another god. The emended version clarifies that God didn’t command that people should worship them.

Radak on I Chronicles 6:18:1

Those were the appointed men. The text mentions these three—Heman, Asaph, and Ethan—who were chiefs of clans of the Levites. For their honor, it provides the genealogy of each of them back to Levi. In fact, in the case of Heman, who was greater and more highly regarded than the other two, it provides the genealogy back to our father Jacob—saying “son of Israel” in connection with him (v. 23)—whereas for the other two it says “son of Levi” (vv. 28, 32) and no more. Indeed, because he was more highly regarded than the others, he would stand in the middle when performing music, with Asaph on his right (v. 24) and Ethan on his left (v. 29). But our Sages explain midrashically (Genesis Rabbah 98:5) that the reason it says “son of Israel” in the genealogy of Heman is that he was a descendant of Korah. For our father Jacob said, “Let not my being be included in their assembly” (Gen 49:6), meaning that my name should not be mentioned in connection with assemblies for which they come together on their own (in the Torah it indeed says, “Korah son of Izhar son of Kohath son of Levi” [Num 16:1]); but in connection with assemblies for which they are gathered together by David for the service of God, my name should be mentioned. So for this reason, it says “sons of Israel.” In this genealogy of Heman, one finds names that are altered from the form that the text utilized above (vv. 7–13). This [feature] is common; one sees it in many places. Some [individuals] had two names: people would call them by one name on one occasion and by another on another occasion. And some people’s names would change a little bit so that the letters of one [version of the] name are similar to those of the other. They were not particular about this, as with “Toah” mentioned here (v. 19), whom the text earlier calls “Tahath” and in the book of Samuel “Tohu” (1 Sam 1:1). Similarly, here it mentions “Zuph” (v. 20) but above “Zophai” (v. 11). And so for Eliel (v. 19), whom above it calls “Eliab” (v. 12) and in the book of Samuel “Elihu” (1 Sam 1:1).

Ramban on Genesis 49:5:1

SIMEON AND LEVI ARE BRETHREN. Jacob is saying that they possess the attribute of kinship for their hearts were inflamed concerning their sister. (Ibid., 34:25-26.) He is thus stating in their defense that they acted as they did out of their brotherly zeal, thus suggesting [that were it not for this extenuating circumstance], they would have been deserving of great punishment and their sin would have been unforgivable since what they did to the people of Shechem was an act of violence. The correct interpretation appears to me to be that he is saying that Simeon and Levi are real brothers, uniting in fraternity and brotherhood in counsel and deed. Now I have already explained (Ibid., 34:13.) that Jacob was angry with Simeon and Levi for having committed violence when they killed the people of the city of Shechem, for they (The people of the city committed no wrong. It was Shechem who violated Dinah, and the people were not in a position to protest his action.) had not sinned against them at all. They even made a covenant with them and they were circumcised, thus being enabled to return to G-d and become included within the people of the household of Abraham, part of the souls that they had gotten in Haran. (Above, 12:5. A reference to the proselytes whom Abraham and Sarah had brought “beneath the sheltering wings of the Shechina” (Rashi, ibid.)) Jacob was additionally angry with them lest people say that the matter was done at his suggestion, thus creating a profaning of G-d’s Name, as people will say that the prophet has committed violence and plunder. This is the intent of the verse, Let my soul not come into their council— (Verse 6 here.) this is an excuse for he was not in their council when they answered the people of Shechem with subtlety, (Above, 34:13.) and he was not united in their assembly when they came upon the people of the city and killed them. It was for this reason that he cursed their anger and wrath. (Verse 7 here.) And so did Onkelos translate: “My soul was not in their council when they assembled to strike, etc.”

Rashi on Numbers 16:1:3

בן יצהר בן קהת בן לוי [KORAH] THE SON OF IZHAR, THE SON OF KOHATH, THE SON OF LEVI — It does not, however, make mention of Levi being “the son of Jacob”, because he (Jacob) offered prayer for himself that his name should not be mentioned in connection with their (the Korahites') quarrels, as it is said, (Genesis 49:6) “with their assembly, my glory. be thou not united”. And where is his name mentioned in connection with Korah? In the passage in Chronicles where their (the Korahites’) genealogy is traced in connection with the “Duchan” (properly the platform — the place on which the Levites were stationed for the service of song in the Temple), as it is said, (I Chronicles 6:22—23) “the son of Ebiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel” (Midrash Tanchuma, Korach 4).

Rashi on Numbers 23:8:1

מה אקב ולא קבה אל HOW SHALL I CURSE WHOM GOD HATH NOT CURSED — Even when they deserved to be cursed, they were not cursed. When their ancestor, Jacob, made mention of their sin — (Genesis 49:6) “For in their anger they slew a man” — he cursed their anger only, as it is said, (Genesis 49:7) “Cursed be their anger”. When their ancestor, Jacob, went to his father with deceit he deserved to be cursed, but what is stated there (Genesis 27:33)? “Yea, he shall be blessed”. In the case of those tribes who had to recite the blessings it is said, (Deuteronomy 27:12) “These shall stand to bless the people”, but in the case of those who had to pronounce the curses it does not state, “And these shall stand to curse the people”, but, “And these shall stand for the curse”, — it does not wish to mention the term “cursing” in direct reference to them (the people) (Midrash Tanchuma, Vayechi 1; Midrash Tanchuma, Balak 12).

Siftei Chakhamim, Numbers 14:15:1

Suddenly. (Nachalas Yaakov) There is a difficulty: In Parshas Vayechi it is written “because in their anger they killed a man” (Bereishis 49:6), and Rashi explains “this was Chamor and the people of Shechem who were only considered like one man.” Furthermore: When Rashi writes that as a result “the nations will say” this implies that specifically if they were to die suddenly, the nations would say so. However if they were not to die suddenly then they would not. What is the difference? It appears that one question is answered by the other. In Parshas Vayechi there would be no difference if they were killed suddenly or not, therefore Rashi was forced to say that the people of Shechem were only considered like one man. However here where he wished to conclude that “as a result the nations will say…” this would be understandable if they were to die suddenly in an unnatural manner, then they would know that it was through the hand of Hashem. However, if they were to die one at a time then they could say that they died naturally and thus the nations would not say … You should know that after Moshe’s prayer, Hashem said “I have forgiven them as you said.” Subsequently they died one at a time, and the nations did not say anything.

Siftei Chakhamim, Numbers 16:1:5

Where is his name mentioned. Meaning: where is the name of Yaakov mentioned in connection with Korach such that one has to explain why his name is not mentioned here; for surely it is usual for genealogy to be traced back only to the tribe. Re’m writes that there is still a difficulty according to the Midrash (Tanchuma 3) which expounds the verse (Bereishis 49:6) “Do not let my soul come into their plot” as referring to the incident of the spies. Similarly there is a difficulty according to Rashi’s explanation in Parshas Vayechi that “Do not let my soul come into their plot” refers to the incident with Zimri ben Salu, leader of paternal house of Shimon (Bamidbar 25:14). There Rashi did not ask where else the name “son of Yaakov” was mentioned concerning Zimri such that one would have to explain why it was not mentioned. Re’m leaves the matter as requiring further investigation. See what I wrote in Parshas Vayechi that answers the question of Re’m.

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Pinhas; Moses' Disappointment 19

However, there is a fifth factor worthy of consideration. Some of the greatest figures in Jewish history did not succeed with all their children. Abraham fathered Ishmael. Isaac and Rebecca gave birth to Esau. All twelve of Jacob’s children stayed within the fold, but three of them – Reuben, Shimon, and Levi – disappointed their father. Of Shimon and Levi he said, “Let my soul not enter their plot; let my spirit not unite with their meeting” (Gen. 49:6). On the face of it, he was dissociating himself from them. (Note however that Rashi interprets the curse as limited specifically to Zimri, descendant of Shimon, and Koraḥ, descendant of Levi.)

Tribal Lands, Chapter 4; Levi 52

Intrinsic to the Nation, Yet Eternally Removed We have examined how the Sages read intimations of separateness and distinction in the private life of Levi, even though a simple reading of Genesis revealed nothing manifestly remarkable. On the contrary! Levi was consistently partnered with Simeon during his lifetime, a fact that was made most explicitly clear by Jacob’s closing summary: “Simeon and Levi – the brothers! Together plying weapons of violence.” (Genesis 49:6.) In finding hints of greatness in Levi even at this ambiguous point, the Sages pointed to latent potential that was only to be realized later in the life of the tribe, at Sinai and Shittim. Zealotry is not a clear-cut characteristic. Murky and dangerous, it took time to discover itself, to clear out the dross of anger and jealousy.

Talmud

Various alterations to biblical verses were made to avoid negative connotations or to clarify meanings, such as changing the description of Jacob's sons as murderers, altering the mode of transportation used by Moses, and distinguishing between Sarah and Abraham's laughter. Thirteen changes were also made for King Ptolemy, including modifying the creation story, the length of time the Israelites dwelled in Egypt, and the designation of certain animals. These changes were made to accommodate different interpretations or to avoid potential misunderstandings.

Jerusalem Talmud Megillah 1:9:15

Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning (Gen. 1:1; change not found in LXX.) .” “I shall make man in stature and form (Gen. 1:26; change not found in LXX.) .” “Male and his openings He created them (Gen. 1:27; change not found in LXX.) .” “He finished on the Sixth and rested on the Seventh (Gen. 2:2; change found in LXX.) ” “Now I shall descend (Gen. 11:7; change found in LXX.) .” “Sarah laughed in her surroundings, saying. (Gen. 18:12; LXX: “in herself”.) ” “For in their rage they slew a bull and in their will uprooted a trough (Gen. 49:6; change not found in LXX.) .” “Moses took his wife and his sons and let them ride on people-carriers (Ex. 4:20. LXX: “beast of burden”.) .” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years. (Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”) ” And the hare (Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare.) , “and the young of foot.” King Ptolemy’s mother was called “hare (The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.) ”. “Not one precious thing I took from them (Num. 16:15; change found in LXX.) ” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens. (Deut. 4:19; change not found in LXX.) ” “Which I did not command peoples to worship them. (Deut. 17:3; change not found in LXX. The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Babli 9a.) ”

Megillah 9a:14

Instead of: “Come, let us go down, and there confound their language” (Genesis 11:7), which indicates multiple authorities, they wrote in the singular: Come, let me go down, and there confound their language. In addition, they replaced the verse: “And Sarah laughed within herself [bekirba]” (Genesis 18:12), with: And Sarah laughed among her relatives [bikroveha]. They made this change to distinguish between Sarah’s laughter, which God criticized, and Abraham’s laughter, to which no reaction is recorded. Based on the change, Sarah’s laughter was offensive because she voiced it to others.

Megillah 9a:15

They also altered the verse: “For in their anger they slew a man and in their self-will they slaughtered an ox” (Genesis 49:6), to read: For in their anger they slew an ox and in their self-will they uprooted a trough, to avoid the charge that Jacob’s sons were murderers. Instead of: “And Moses took his wife and his sons, and set them upon a donkey” (Exodus 4:20), they wrote: And Moses took his wife and his sons, and set them upon a carrier of people, which could be understood as referring to a horse or a camel rather than the lowly donkey.

Sanhedrin 109b:14

The Gemara asks: But if Korah’s lineage is being interpreted disparagingly, why not let the Torah also include: Son of Jacob [Ya’akov], and interpret it: A son who contorted [she’akav] himself until he reached Gehenna? Rav Shmuel bar Rav Yitzḥak says: Jacob prayed for mercy for himself that his name would not be included in the lineage of Korah, as it is stated: “Let my soul not come into their council; to their assembly let my honor not be united” (Genesis 49:6). “Let my soul not come into their council”; these are the spies. Jacob prayed that his name would not be mentioned in their regard. “To their assembly let my honor not be united”; this is referring to the assembly of Korah.

Tractate Sefer Torah 1:9

They [all] introduced [the same] thirteen alterations: (For a comparison of these variants with the Heb. text, cf. on Sof. I, 8.) ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.

Tanakh

In Numbers 16:1, Korah, Dathan, Abiram, and On, descendants of Reuben, rebel against Moses and Aaron. In Genesis 4:23, Lamech boasts to his wives about killing a man and a young boy.

Genesis 4:23

And Lamech said to his wives, “Adah and Zillah, hear my voice; O wives of Lamech, give ear to my speech. I have slain a person for wounding me, And a lad for bruising me.

Numbers 16:1

Now Korah, son of Izhar son of Kohath son of Levi, betook himself, (betook himself Lit. “took”; nuance of Heb. uncertain.) along with Dathan and Abiram sons of Eliab, and On son of Peleth—descendants of Reuben (descendants of Reuben According to Num. 26.5, 8–9, Eliab was son of Pallu, son of Reuben.) —

Targum

The Targum commentary on Genesis 49:6 from Onkelos, Targum Jonathan, and Targum Jerusalem all discuss the refusal to join in the violent actions of others, emphasizing the rejection of participating in acts of anger and violence, such as killing a man or maiming an ox, and the negative consequences that resulted from such actions.

Onkelos Genesis 49:6

My soul will not enter [was not in] their secret council, let my honor not be identified with their assembly [when they gathered to go to war against Shechem I did not descend from my honor and join them]. For in their anger they killed a [”dead”] man, and through their willfulness they maimed an ox [demolished the enemy’s wall].

Targum Jerusalem, Genesis 49:6

In their counsels my soul found no pleasure; and in their gathering together at the city of Shekem to destroy it, they were not favourable to my honour; for in their anger they slew kings with princes, and in their wilfulness they sold Joseph their brother, who is compared to the ox.

Targum Jonathan on Genesis 49:6

In their counsel my soul hath not had pleasure, and in their gathering against Shekem. to destroy it mine honour was not united; for in their anger they slew the prince and his ruler, and in their ill will they demolished the wall of their adversary.

אָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַעֲקֹ֔ב וַאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל׃ 7 J Cursed be their anger so fierce, And their wrath so relentless. I will divide them in Jacob, Scatter them in Israel.
In Chasidut, the Shechinah is raised through acts of charity, linked to the coming of Shilo. Commentary discusses Jacob's division of Simeon and Levi within Israel to prevent future outbursts of anger. Halakhah debates Yaakov's criticism of Shimon and Levi's actions, with Ramban focusing on Yaakov's final words. Jewish Thought explores negative characteristics, blessings for the tribes, limitations of human perfection, and responsibility for sin. Midrash discusses Simeon and Levi's violent actions, curse on their anger, and scattering among tribes. Musar emphasizes caution when placing bans, Joseph's brothers' silence about selling him, and Jacob's admonishment of Shimon and Levi. Quoting Commentary highlights Jacob's disappointment in Reuben, Simeon, and Levi, their scattering among tribes, and potential for redemption. Talmud mentions alterations to the Torah, ambiguous verses, and interpretations of specific terms. Targum describes Jacob's curse on Shimeon and Levi's anger, dividing their inheritance to prevent excessive power.

Chasidut

The Shechinah is referred to as the soul in the Zohar and is said to be raised from the dust through acts of charity, as indicated by our Sages (Bava Batra 10a). This process of refinement is also linked to the coming of Shilo (Genesis 49:7).

Tanya, Part IV; Iggeret HaKodesh 21:8

This is also similar to what R. Moses Maimonides wrote “to refine the soul,” as is known from the sacred Zohar that the Shechinah is called nefesh (soul) (Cf. Zohar Chadash, Rut 84a; 78c; et passim.) —because she is our life and our soul. And it is written: (Psalms 44:26.) “Our soul is bent low, to the dust.” (Cf. above (note 22), and see Midrash Tehillim 44:2.) And that is why our Sages, of blessed memory, said: “Great is charity, for it brings close the redemption” (Bava Batra 10a.) —to raise (the Shechinah) from the dust, gradually, (See Jerusalem Talmud, Yoma 3:2.) “until Shilo will come.” (Genesis 49:7.)

Commentary

Jacob prayed for Simeon and Levi's anger to diminish for their own good, wishing to separate and disunite them within the tribes to prevent future outbursts of anger. The tribes of Simeon and Levi were indeed divided and scattered within Israel, with Simeon's territory enclosed within Judah's and Levi's cities dispersed among the other tribes. This dispersion was meant to prevent the tribes from gathering in one place and to ensure a more honorable distribution of their roles within the community.

Chizkuni, Genesis 49:7:1

ארור אפם, “cursed be their anger;” this is not a curse, but a blessing. How so? Yaakov wishes them that whatever they will plan in anger should not succeed, so that they will learn the lesson not to act out of anger. An alternate exegesis of these words: Yaakov exclaims: “how disgraceful and despicable is their anger!”

Chizkuni, Genesis 49:7:2

אחלקם ביעקב, “I will separate them between the tribes of Yaakov and disperse them.” We find that indeed the ancestral share of Shimon became an enclave within the ancestral portion of Yehudah. Levi’s share was divided into 48 cities between the twelve tribes.

Ibn Ezra on Genesis 49:7:1

CURSED BE THEIR ANGER, FOR IT WAS FIERCE. Jacob either prophesied or offered a prayer that Simeon and Levi’s anger would (or should) diminish and that this would be for their very own good. For curse is the opposite of bless, and as a blessing means an increase, so a curse means a diminution. (Thus Cursed be their anger means may their anger be diminished or their anger will be diminished.)

Ibn Ezra on Genesis 49:7:2

AND THEIR WRATH. A repetition in different words of their anger. The same is true with I will divide them and And scatter them. The meaning of I will divide them in Jacob, And scatter them in Israel is, Simeon and Levi deserve to be separated and disunited. And so it was. For we find that the lot of the tribe of Simeon fell within the inheritance of the tribe of Judah. (Cf. Josh. 19:1.) Simeon was thus under Judah’s dominion. Furthermore, its cities were discontiguous and scattered throughout the boundary of Judah. (In addition to having their inheritance within the tribe of Judah, their cities were also scattered within Judah’s boundaries (Weiser).) Similarly the forty-eight cities of the tribe of Levi were scattered among the other tribes.

Or HaChaim on Genesis 49:7:1

ארור אפם כי עז, "cursed be their anger for it is very strong, etc." Jacob only cursed their excess anger. This is why he added: כי עז. Every person needs to harbour a certain amount of hatred otherwise he could not receive a reward in the Hereafter for having controlled his anger and made it subservient to his duty to serve the Lord. Jacob realised that he had to find a way to "cool" this anger which was liable to flare up from time to time. Inasmuch as both brothers suffered from an excess amount of fire in their genetic mix, Jacob hoped that by separating them from one another he could forestall future outbursts or at least make such outbursts of anger less harmful. This is why he added: "I will separate them within Yaakov, etc."

Rabbeinu Bahya, Bereshit 49:7:1

אחלקם ביעקב¸ ”I will disperse them within Yaakov,” so that they will not be able to conspire together. Yaakov added ואפיצם בישראל, ”and I will scatter them in Israel.” He wanted to make it difficult for the members of these tribes to all assemble in one place simultaneously. History proves that Yaakov’s intention was carried out. The territory of the tribe of Shimon was an enclave within the territory allocated to Yehudah (compare Joshua 19,1), and the Levites were assigned 48 separate towns throughout the territories of the various tribes. The dispersal of the Levites was to prove especially beneficial as it helped fulfill Moses’ blessing in Deut. 33,10 that the Levites were to disseminate Torah knowledge throughout the land of Israel.

Rabbeinu Bahya, Bereshit 49:7:2

You will note that Yaakov did not dispense a blessing to either Reuven, Shimon, or Levi, but instead accused them of faults. He accused Reuven of the indiscretion involving the tent of Bilhah, and he accused Shimon and Levi of their high-handed handling of the males of Shechem. He did see fit to dispense a blessing to all the other sons however.

Radak on Genesis 49:7:1

ארור אפם, whenever we encounter the expression ארור it involves denial of some blessing or something good and welcome to the party subject to the curse. For instance, we read in Maleachi 2,2 וארותי את ברכותיהם, “I will turn their blessings into a curse.” The words ארור אפם must be understood as a type of prayer by Yaakov, who wishes that Shimon and Levi be denied at least a part of their willfulness of character, as something that has become too strong to endure. Yaakov repeated the same thought in different words to make his point more insistently. This is why he added the words ועברתם כי קשתה.

Radak on Genesis 49:7:2

אחלקם ביעקב, so that they will not constantly be next to one another. Shimon’s ancestral territory in the land of Israel actually became an enclave within the boundaries of the land allocated to the tribe of Yehudah. Shimon and Levi (who had no territorial claims after being granted the status formerly occupied by the firstborn after the golden calf episode) had no common territorial boundaries, so that the danger of their joint cooperation resulting in a repeat of what happened at Shechem was drastically reduced. In Bereshit Rabbah 99,7 the words אחלקם ביעקב, are understood as referring to the 24 thousand members of the tribe of Shimon who were killed as a result of Zimri’s brazen act of sexual union with a Midianite princess. This resulted in 24 thousand wives of these men becoming widows, These widows were distributed to the other tribes, 2000 to each tribe, so that anyone having to go begging was from the tribe of Shimon. As a result, G’d said that the Levites were to be similarly distributed among all the tribes seeing he did not deserve a better fate than that of his partner in crime Shimon. Seeing that the Levites became dependent on the tithes, etc, voluntarily given to them by the farmers of the other tribes, their basic livelihood was no less precarious than that of the widows and orphans of the members of the tribe of Shimon who had been killed by a plague by G’d at Shittim.( Numbers 25,9) It is a historical fact then that Yaakov’s prediction came true. Seeing what had happened, G’d elevated the Levites by granting them 10% of the combined harvests of all the other tribes. However, the Levites, just as the members of the tribe of Shimon, had to visit all the threshing floors and request from the local farmers to give the tithe tithes they were obliged to give to a Levite to them. [The Midrash endeavours to justify Yaakov saying both אחלקם ביעקב, and אפיצם בישראל, meaning that each of these tribes will be busy looking for handouts and not have spare time for aggressive ventures such as those hatched by their respective founding fathers. Ed.]

Rashbam on Genesis 49:7:1

ארור אפם, they shall not succeed to take revenge in their anger and to wreak destruction when it is vented on the innocent. Seeing that they abused their brotherliness in the past, I do not wish to be associated with their method of operation. Their close association is potentially dangerous.

Rashbam on Genesis 49:7:2

אחלקם ביעקב, the tribe of Levi was scattered between 48 cities throughout the land of Israel and its various tribes, as described in Joshua chapter 21, so that the tribe of Shimon remained isolated from its close associate.

Rashi on Genesis 49:7:1

ארור אפם כי עז CURSED BE TIIEIR WRATH, FOR IT IS POWERFUL — Even when he was reproving them he did not curse them but their anger. That is what Balaam said: (Numbers 23:8) “How can I curse them since אל hath not cursed them?” (Genesis Rabbah 99:6)

Rashi on Genesis 49:7:2

אחלקם ביעקב I WILL DIVIDE THEM IN JACOB — I shall separate them from each other inasmuch as Levi shall not be numbered among the tribes (cf. Numbers 26:62) and thus they (Simeon and Levi) will be divided (cf. Genesis Rabbah 98:5). Another interpretation is: both of these tribes will be dispersed in Israel, and this happened, for you will find that the very poor — the Scribes and elementary teachers — were all of the tribe of Simeon, and this was so in order that this tribe should be dispersed, since such poor people must wander from city to city to eke out a livelihood. As for the tribe of Levi, He made them travel round from one threshing floor to another to collect their heave offerings and tithes; thus He caused them also to be “scattered” but in a more respectable manner (Genesis Rabbah 99:6).

Rav Hirsch on Torah, Genesis 49:7:1

ארור אפס וגו׳, darum darf auf ihrem אף und ihrer עברה kein Segen ruhen, muss ihre rücksichtslose Heftigkeit vom Fluch gehemmt bleiben. אף, rad. אנף (verwandt mit ענף .חנף ,ענב ,ענף: der Zweig, der die Säfte des Stammes hinausträgt; ענב: die ganz äußerlich gewordenen gesammelten Säfte: die Beere; חנף: wo alles nur äußerlich, ohne alles Innerliche ist: der Heuchler). אנף: die Gemütsbewegung, die nach außen getreten, sich äußerlich im Gesichte etc. ausspricht, (חמה, die Wut, die im Innern kocht). עברה von עבר: die ganz sich überschreitende Wut, das Außersichwerden, Aussichhinausfahren, wobei die Besonnenheit völlig verloren ist. Also: wenn sie etwas in ihrem Zorn wollen, so ist er עז, durch nichts zu überwinden, und ihre עברה ist קשה: hartnäckig, durch keine Vorstellung oder Rücksicht zu schwächen; darum müssen beide von ארור getroffen, müssen ערירים, unfruchtbar, erfolglos gemacht werden, ihr אף und ihre עברה darf nie Propaganda machen können, und demgemäß soll ihre Stellung im künftigen Volke werden. Sie sind zur Führerschaft untauglich, ja als Führer wären sie geradezu gefährlich. Während Reuben zu wenig Selbständigkeit, zu wenig inneren Halt hatte, war in ihnen das Bewusstsein der Kraft zu heiß und kannte, wo es das Gesamtwohl galt, keine Rücksicht. —

Rav Hirsch on Torah, Genesis 49:7:2

Es ist von tiefster Wichtigkeit, daß hier sofort, bei der Grundlegung des jüdischen Volkes, jede, wäre es selbst im Gesamtinteresse, das Sittengesetz und das Recht verkennende Ausschreitung mit Fluch belegt wird. Alle anderen Staaten und Völker vindizierten sich das Prinzip, daß das Gesamtinteresse alles heiligt, List und Gewalt, die im Privatleben mit Verachtung und Galgen bestraft würden, für vermeintliches Staatswohl geübt, mit Bürgerkronen und Lorbeer zu belohnen seien, das Sittengesetz nur fürs Privatleben gelte, Politik und Diplomatie aber nur den Kodex des Interesses kennen dürfen. Das Grundvermächtnis des jüdischen Volkes belegt hier selbst für das gerechteste Ziel im Gesamtinteresse geübte List und Gewalt mit Fluch und verewigt die Lehre, daß selbst im Gesamtleben und für die Gesamtheit nicht nur die Ziele, sondern auch die Mittel und Wege rein sein müssen. —

Rav Hirsch on Torah, Genesis 49:7:3

Es wird jedoch nur ihr אף und ihre עברה mit ארור belegt. Der Fluch trifft weder sie noch ihr Streben an sich.

Rav Hirsch on Torah, Genesis 49:7:4

אחלקם ביעקב ואפיצם בישראל. חלק: teilen, nicht in der Absicht, ein bisheriges zu schwächen, vielmehr: verteilen eines Wertvollen, damit so viele als möglich Anteil daran erhalten.

Rav Hirsch on Torah, Genesis 49:7:5

הָפיץ ,פוץ hingegen: ein Zerteilen in möglichst kleine Teile, damit ein bisheriges Ganze nicht mehr als solches beisammen sei.

Rav Hirsch on Torah, Genesis 49:7:6

יעקב: .die Galutherscheinung des jüdischen Volkes, gedrückt, verfolgt ישראל: die durch Gott gewonnene siegreiche Erscheinung des jüdischen Volkes.

Rav Hirsch on Torah, Genesis 49:7:7

Demnach: die Gefahr für das Gesamtwohl durch Schimeons und Lewis übergroße Heftigkeit ist nur in der Blütezeit des Volkes vorhanden, wo es eine mächtige Gesamtheit bildet, die leicht durch den Einfluss zweier solcher, von glühendem Kraft- und Gesamtgefühl erfüllter, kompakter Stämme hingerissen werden könnte. Darum in אפיצם :ישראל, im blühenden jüdischen Staat sollen sie zerteilt werden. Wie auch geschehen. Lewi erhielt gar keinen Anteil am Lande, und seine Existenz war durch מעשר lediglich auf das freie Wohlwollen jedes einzelnen hingewiesen. Es war ja der jüdische Zehnte, im Gegensatz zu dem späteren und heutigen Zehnten der Kirche und der Gutsherrschaft, durchaus ממון שאין לו תובעים, eine Abgabe, zu welcher der Bodenbesitzer allerdings verpflichtet war, auf welche aber kein Lewite irgend einen direkten Anspruch hatte. Der Verpflichtete konnte den Zehnten jedem aus dem Stamme Lewi geben, der ihm beliebte, und keiner konnte ihn von ihm fordern. Schimeons Gebiet war ganz eine Enklave von Juda und machte ihn völlig von diesem mächtigen Stamme abhängig. Somit war für die Zeit der Blüte Schimeons und Lewis politischer Einfluss völlig paralysiert.

Rav Hirsch on Torah, Genesis 49:7:8

Allein im Galut, wo die Wucht des Geschickes alles niederbeugt, und die Nation selbst auseinander gerissen ist, da liegt die Gefahr, daß alles Selbstgefühl verloren gehe und der Druck jede geistige Kraft ertöte. Auf daß selbst der als Hausierer vagierende Jude auf den europäischen Gassenbuben mit stolzem Selbstgefühl hinabblicke, und er, zu Boden gedrückt und über die Erde hingestreut, das Selbst- und Gesamtgefühl sich bewahre, dazu: אחלקם ביעקב, dazu war es höchste Wohltat, daß die Zerteilung der Stämme Schimeon und Lewi im jüdischen Staate die natürliche Folge hatte, daß, als der Staat in Trümmer ging und die Nation nach allen Gegenden hin zerstreut wurde, in dieser Zerstreuung überall sich auch Söhne Schimeons und Lewis befanden, die die Kraft und den Mut, das Feuer und den edlen jüdischen Stolz durch die Pflege des den Staat überlebenden jüdischen Geistes wach und lebendig erhielten. Zu dem Kern der jüdischen Lehrer der Jugend und der Wissenschaft, kommentiert eine alte Überlieferung, stellen jederzeit die Stämme Schimeon und Lewi das bedeutendste Kontingent. ,משמעון סופרים ומשנים בבתי כנסיות ומשבט לוי בתי מדרשות שהיו עוסקין בתורה "Lehrer der Schrift und der Mischna in den Synagogen von Schimeon, und von Lewi Lehrhäuser, wo das Studium der Torawissenschaft gepflegt wird" (ב"ר צ"ח).

Sforno on Genesis 49:7:1

ארור אפם, may their level of anger be reduced, restricted. Yaakov wanted to achieve this by making it harder for them to earn their livelihood, so that they would be fully occupied doing that and caring for their families. They would have to spend their energies by traveling far and wide to secure their livelihood. However, the status of priesthood would remain the domain of the firstborn as it had been before Reuven became guilty of his indiscretion. This status was changed only after the sin of the golden calf when it was transferred en masse to the Levites (some of them). Compare Deuteronomy 10 8, בעת ההיא וגו'.

Siftei Chakhamim, Genesis 49:7:1

This is what Bilam meant ... “How can I curse one whom God has not cursed?” “One” refers to Yaakov, as Rashi explains in Bamidbar 23:8.

Siftei Chakhamim, Genesis 49:7:2

Another explanation: There will be no poor... There is a question on the first explanation: [“I will divide them” is explained. But] what is the meaning of, “And scatter them throughout Israel?” Thus Rashi brings the second explanation. We need not ask: If the second explanation is for, “And scatter them,” why is it considered another explanation? The first explanation [was only for, “I will divide them,” but] did not explain, “And scatter them.” The answer is: The second explanation goes also on, “I will divide them.” [Accordingly, the verse] means as follows: “I will divide them” from one another. And how will I do this? I will “scatter them.” In other words, “And scatter them” comes to explain, “I will divide them.” (Maharshal)

Siftei Chakhamim, Genesis 49:7:3

He allowed his dispersal to be more honorable. “I will divide them throughout Yaakov” refers to Shimon. “Scatter them throughout Yisroel” refers to Leivi. Therefore [referring to Leivi] it is written “Yisroel,” which is a more honorable [as compared to “Yaakov”].

Steinsaltz on Genesis 49:7

Cursed be their anger, as it is unacceptably fierce , 17 and their wrath, as it is too harsh; I will divide them in Jacob, and I will disperse them in Israel. They will continue to be identified as two tribes, but they will be scattered and will not inherit a permanent portion of land as their brothers will. It should be noted that Jacob did not curse Simeon and Levi themselves, but only their anger.

Tur HaArokh, Genesis 49:7:1

אחלקם ביעקב, “I will separate them within Yaakov;” this happened indeed. The ancestral portion of the tribe of Shimon was completely enclosed by the territory of the tribe of Yehudah, whereas the ancestral portion of the tribe of Levi did not exist as such at all, but there were 48 cities allocated to that tribe which had been chosen by G’d to be the spiritual mentors of the people, and whose cities also served as alternate cities of refuge for people who had killed human beings through carelessness. Rabbi Joseph Kimchi explains that Shimon and Levi who had demonstrated brotherly love by their jealously avenging the honour of their sister Dinah, employing weapons of war in their pursuit of the perpetrators, were now blessed by Yaakov. He said that when they used such weapons, which are normally cursed weapons, in their rightful anger, as a result of venting their anger in a noble cause, they would henceforth be deprived of such emotions that normally are considered as negative virtues. The word ארור, describes a deficiency, lack of virtue. By distributing them among the various tribes, Yaakov hoped to infuse rightful anger when the occasion would arise also in the hearts of the other tribes. Some commentators hold that Yaakov even wished to share some of this rightful anger and apparently unbridled behaviour demonstrated by these two sons of his, and they understand the word תבוא in אל תבא נפשי in the same sense as Leviticus 22,7 ובא השמש וטהר, where it means that as soon as the sun sets the priest in question is purified, that he too wishes to be purified by having a share in the righteous anger displayed by Shimon and Levi on the occasion in question. I do not believe that such an explanation is tenable, for if it were, how will these scholars explain the words ובקהלם אל אל תחד כבודי, “may my honour not be considered as at one with theirs?”

Tze'enah Ure'enah, Vayechi 49-50

“Cursed be their anger” [49:7]. Jacob said: cursed should be your anger. That is to say, the Holy One should give that Simeon and Levi should never have cause to curse, so that they should not be able to do anything with their anger. So writes Hizkuni. (Hizkuni, Genesis, 49:7.) Rashi writes. Even when they are worthy to be cursed, yet Jacob did not curse them, but cursed their anger. (Rashi, Genesis, 49:7.)

Tze'enah Ure'enah, Vayechi 51

“I will divide them in Jacob” [49:7]. The teachers and scribes should be from Simeon and they will be dispersed among Israel. The tribe of Levi should also be dispersed so that they go among all the barns for their terumah and tithes. Thus, Jacob caused them to be dispersed among Israel with honor. That is to say, to be teachers and to collect tithes is, with honor. (Rashi, Genesis, 49:7.)

Halakhah

The debate between the Ramban and Rambam revolves around Yaakov's criticism of Shimon and Levi's actions in the Torah, with the Ramban arguing that Yaakov's final words hold more weight while the Rambam focuses on Yaakov's lack of response to the brothers' retort. Additionally, the Ramban believes Yaakov never discovered that Shimon and Levi were involved in selling Yosef, citing linguistic evidence to support his position.

Gray Matter III, Israel, Halachic Perspectives on Civilian Casualties 12

The Ramban derives support for his opinion from the fact that Yaakov strongly criticized Shimon and Levi’s actions (Bereishit 34:30). The Rambam could counter that the Torah (ibid. 31) records the retort of Shimon and Levi to this criticism, to which Yaakov does not respond. On the other hand, the Ramban could reply that Yaakov further criticized Shimon and Levi on his deathbed (Bereishit 49:5-7). Thus, the Torah gives the last word to Yaakov.

Gray Matter III, Israel, Halachic Perspectives on Civilian Casualties 13

The Rambam might respond by noting that Yaakov on his deathbed (Bereishit 49:7) criticized Shimon and Levi for their leading roles in the sale of Yosef, but not for killing the residents of Shechem. (The Ramban would disagree since he believes that Yaakov never discovered that it was the brothers who sold Yosef; see his commentary to Bereishit 45:27.) Indeed, the words “ish” and “shor” used in Yaakov’s rebuke fit Yosef, as he is referred to as a shor in Moshe Rabbeinu’s final blessing (Devarim 34:17) and is called an ish no fewer than fourteen times in Sefer Bereishit.

Jewish Thought

The text from Derashot HaRan 1:10 discusses how negative characteristics are intensified when individuals with the same defects are gathered together, while Akeidat Yitzchak 104:1:12 provides blessings for the different tribes of Israel based on their unique qualities and roles within the nation. Akeidat Yitzchak 80:1:4 explores the limitations of human perfection due to the inherent fallibility of mankind, highlighting the necessity for a physical body in order to achieve spiritual potential and the responsibility for sin based on the causes of the transgression.

Akeidat Yitzchak 104:1:12

After having blessed the tribes that represented the priesthood and the monarchy, the tribe that is privileged to host the holy Temple in the future, is blessed next. The fact that Benjamin is G'ds beloved is testified to by that very fact, (verse 12) A major factor is that it was the only tribe wholly uninvolved in the struggle between Joseph and his brothers. Joseph who is the mainstay of the kingdom of the ten tribes, comes next. Since Ephrayim will be the leader of that kingdom, the abundance of blessings heaped on Joseph are partly to be viewed as applying to all the ten tribes, but they are identified with Joseph who had displayed moral fortitude in his encounter with the wife of Potiphar. The reference to Joseph as an ox, has been discussed in chapter thirty. Issachar and Zevulun are named next, being the remaining sons of Jacob's major wives Rachel and Leah. Also, they complete the camp of Yehudah. Zevulun is here mentioned ahead of Issachar though he was younger, in recognition of the fact that he assumed the burden of earning a livelihood for his brother Issachar so that the latter could devote himself to Torah study, (verse 18) The "tents” referred to, are the seclusion of the yeshivah, the Torah academy. Zevulun's maritime activities will be amply rewarded so that he can afford to entertain "nations." Gad's turn is next, since he too was considered a reward from G'd by his mother for having turned her handmaid over to Jacob as a wife. Also, he completes the camp of Reuben and the unnamed Shimon. The blessing marchiv Gad, who expands Gad, refers to the fact that it was this tribe that was the first to settle on the East Bank of the Jordan. It was also he who formed the vanguard when it came to fighting for possession of the West Bank. He considered the fact that Moses, Aaron and Miriam were all buried in his tribal territory, as a good omen for his choice of location, and an insurance of the tribe's future loyalty to G'd and Torah. Dan is head of the army group forming the rearguard. His being described as a hit and run expert, fits Samson the best known of his heroes. Naftali being senior to Asher, is mentioned next. Since the chronological order has not been observed in these blessings, Moses is anxious to conclude the blessings for the individual tribes with Asher, who is not only assured of an abundance of material wealth, but is assured that this will not cause jealousy among his brothers, i.e. "he will remain popular with his brothers." (verse 24) In this way the blessings applicable to the nation as a whole in verse twenty five, are an extension of the bounty promised to Asher. Just as at the beginning of the blessings, the line "may Reuben live and not die," refers to the wish that no sudden death should cut short his normal lifespan, so also at the end of the blessings Moses expresses the wish (verse 25) "and as your young days so shall be your old age," meaning that eventual death should come about only as the result of the natural process of aging. "Riding the heavens" (verse 26), is a symbol of the speed with which G'd may come to Israel's aid when needed. The prophecies of Moses, unlike those of Bileam, are not intended for the distant future. Bileam had spoken about "I can see it, but not now" etc.; not so Moses who describes G'd as "riding the clouds" to Israel's assistance as something in the immediate future. In order to be meaningful, victory must comprise four elements. 1) The victor should emerge unharmed. 2) The enemy must have been harmed. 3) The enemy must be seen to have been hurt. 4) Such hurt must be real, not merely superficial. Moses deals with these four aspects of victory in verse twenty nine. 1) "The shield of Your help." 2) "The sword of Your excellence." 3) "Your enemies will dwindle before you," and 4) "You will tread upon their heights." You will be seen to be enjoying the fruits of victory.

Akeidat Yitzchak 80:1:4

Just as G'd is unable to make the diameter of a square equal the length of its sides at one and the same time, so He cannot make man "in His image and his own form," and at the same time keep him free from sin entirely. The reason is that the definition of being human includes being fallible, being prone to err. Infallibility is reserved for celestial beings that are devoid of bodies. Their perfection derives from their not being physical. Man's perfection on the other hand, is merely potential, inasmuch as his body has been equipped with a spiritual soul. That potential will be achieved only after much practice and study. The very necessity to attend to the needs of his body, creates a time frame during which man cannot concentrate on his spiritual tasks. The Midrash tells us that when the angels first beheld Adam, they wanted to worship him, since they marvelled at the spiritual powers man had been equipped with. Thereupon, G'd showed them man asleep. Only then did the angels realise that owning a body and therefore having physical needs, made man at times much inferior to what they had believed at first. When Isaiah 2,22, exlaims "leave man alone, for his soul is in his nostrils, in what way is he of any consequence?" the idea is that man cannot possibly be considered a deity, since he is matter-bound. Midrash Tanchuma tells us that the emperor Hadrianus, after having conquered much of the then civilised part of the world, wanted to be deified in Rome. There were three philosophers who expressed opposition to this idea. The first one said that it is not proper to start a rebellion while in one's king's palace. If one wants to start a rebellion, believing in the merit of one's cause, one first leaves the palace, and raises the flag of revolt outside. What this philosopher meant was quite simple. Once one has demonstrated one's ability to survive outside the king's palace, -in this case the earth,-which is G'ds palace, one may have established an a priori claim to provide an alternative to G'd. As long, however, as one depends on the palace, i.e. the earth, one should leave well enough alone. The second philosopher said that it was too late to start a rebellion, since both heaven and earth had been created already. There was therefore no way in which a new deity could possibly claim to demonstrate originality. The third philosopher offered to accept Hadrianus' claim on condition that the latter prove his worthiness by helping him out. The philosopher had a treasure laden ship that had run aground three miles from shore. He asked Hadrianus to rescue the ship and its contents. Hadrianus said that he would send a legion of soldiers to do the job. The philosopher told him that no soldiers were needed. All that was needed was a little wind, blowing in the right direction. To this Hadrianus replied: "where am I supposed to take the wind from?" Upon hearing this, the philosopher said to him: "if you cannot even control a little wind, how do you expect to control the whole universe?" Hadrianus returned home, bitterly disappointed. His wife said to him: "these philosophers have deceived you. You are a great king. If you will give me a security deposit, you will indeed become a deity." Said he: "what kind of security deposit?" Said she: "the soul in your body." Said he: "if my soul leaves me, I will be powerless." Said she: "if you cannot even make dispositions regarding your own soul, how can you expect to be a deity? You are only an ordinary mortal." The wife, of course, had hit the nail on the head. Man's potential is only capable of fulfilment within a physical framework, i.e. he cannot dissociate himself from his body; otherwise he dies and is unable to achieve anything at all. Since this is so, the question may well be asked: "what about his freedom of choice? If, by nature, man must sin, how can he be held responsible?" We must distinguish between two causes of sin. If sin is due to causes that are inherent in man's very nature, he is not held responsible for such sin. If sin is the result of a lapse on the part of the sinner, then he is held responsible. When Moses is described as "the most humble of all human beings," (Numbers 12,3) the emphasis is on the word "human being." His perfection is not absolute. To the extent that it is humanly possible, Moses had mastered that virtue, but only to the extent that it is humanly possible. This is in line with the statement by Solomon in Kohelet 7,20. "No human being is so righteous that he will do only good, and never sin." According to Maimonides, the sin Moses allowed himself to fall prey to, was anger when it was not justified. (introduction to Avot chapter 4) Maimonides endeavours to prove that the greater the stature of a person, the less is his tolerance for weakness in others who fail to achieve basic standards of behaviour.

Derashot HaRan 1:10

It is clear, then, in respect to the acts of nature and the deeds of man that all things are strengthened and compounded by the addition of like qualities, and it should hold true, also, for base, defective characteristics that they should be strengthened by such compounding. And this is, indeed, absolutely true — but only under one specific condition: that the defect of the added constituent be common to all of the others. For example, if one possesses the evil characteristic of miserliness, then, if he is joined by another possessing the same characteristic, its evil will be compounded and intensified. However, in a collection of individuals, some possessing the defect of miserliness and others that of extravagance, then the activities of the aggregate as a collective body will be more perfect than those of its individual constituents. The same holds true with the elements. For example, if another element possessed the same defect as that of earth, then a combination of these elements would undoubtedly produce an intensification of the defect. This is the intent of the statement in Sanhedrin (71b): "A gathering of the righteous is good for them and good for the world; a scattering of the wicked is good for them and good for the world." This is because the wicked share in common evil characteristics which are intensified when they are gathered together and weakened and diluted when they are dispersed. This accounts for the conduct of our father Jacob towards his sons [Shimon and Levi]: Though he regarded them as righteous, nevertheless, observing in them a common negative characteristic [aggressiveness], he said (Genesis 49:7): "I shall scatter them in Jacob."

Midrash

Simeon and Levi were brothers who both acted violently, but while Levi repaid what he borrowed from God, Simeon continued to sin. Jacob cursed the anger of Simeon and Levi, dividing them in Israel, and scattering them among the tribes. Levi was provided for honorably, receiving a portion of the tithe, while Simeon's descendants were left to beg. The text also discusses the prohibition of certain foods, the ambiguity of verses in the Torah, and the importance of concealing certain matters of Torah from the young.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bereshit Rabbah 80:6

“And his soul cleaved to Dina the daughter of Jacob, and he loved the young woman, and spoke comfortingly to the young woman” (Genesis 34:3). “And Shekhem spoke unto his father Hamor, saying: Take me this girl for a wife” (Genesis 34:4). “Jacob heard that he had defiled Dina his daughter, and his sons were with his livestock in the field, and Jacob kept silent until their arrival” (Genesis 34:5). “Jacob heard that he had defiled Dina his daughter…and Jacob kept silent” – that is what is written: “But a man of understanding will be silent” (Proverbs 11:12). “And the sons of Jacob came from the field when they heard, the men were saddened, and they became very angry, as he performed a depravity to Israel to lie with Jacob's daughter, and so should not be done” (Genesis 34:7). “The sons of Jacob came from the field when they heard” – Isi ben Yehuda said: Four verses have no resolution, (It is not clear whether the words in the verses under discussion is the last word of the previous phrase, or the first word of the subsequent phrase. See Yoma 52a–b and Rashi on Yoma 52b.) and they are: “It will be lifted [se’et]” (Genesis 4:7); “Cursed [arur]” (Genesis 49:7); “And will arise [vekam]” (Deuteronomy 31:16); “Shaped like almond flowers [meshukadim]” (Exodus 25:34). Rabbi Tanḥuma adds this one: “The sons of Jacob came from the field when they heard,” or: “when they heard, the men were saddened.” “And so should not be done” – even among the nations of the world, as from the moment that the world was stricken in the generation of the Flood, they stood and fenced themselves away from licentiousness.

Bereshit Rabbah 98:5

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5) “Simeon and Levi are brothers” – brothers of Dina but not brothers of Joseph. “Weapons of villainy are their heritage [mekheroteihem]” – he said to them: These weapons in your possession have been stolen by you. For whom are they fitting? It is for mekheroteihem – for Esau, who sold [makhar] the birthright. “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when they come to take counsel in Shitim. (When the Israelite men engaged in harlotry with the Midianite women, in Shitim, one of their leaders, who encouraged this practice, was the prince of the tribe of Simeon, Zimri son of Salu.) “With their assembly let my glory not be associated” – when they assemble against Moses in the congregation of Koraḥ. (In these instances, when the Torah identifies the perpetrators of these crimes, who descended from the tribes of Simeon and Levi, the verses do not mention that they are sons of Jacob. ) “With their assembly let my glory not be associated” – but for the platform, let my name be associated, when his descendants stand on the platform, (When the Levites stand on the platform to sing as part of the Temple service. ) as it is stated: “These are those who stood, and their sons, [from the sons of the Kehatites:] Heiman [the singer, son of Yoel, son of Samuel]” (I Chronicles 6:18). Rabbi Huna, Rabbi Ḥanina, and Rabbi Pinḥas: The three of them said: “Son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:23). (In the verse regarding the congregation of Koraḥ, his lineage is traced only as far as Levi, but here the lineage is traced back to Jacob.) “For in their anger they killed men [ish]” (The Hebrew ish is in the singular.) – this is Ḥamor father of Shekhem. “Hamstrung [ikeru] oxen [shor]” – they undermined [akartun] the security wall [shuran] of proselytes. (As a result of the massacre following the circumcision of the residents of Shekhem, all proselytes will fear that perhaps the same will befall them after their circumcision.) Rabbi Ḥunya and Rabbi Yirmeya in the name of Rabbi Aḥiya bar Abba: As it is written: “And with their will they hamstrung [ikeru] oxen” – in order to fulfill the will of your inclination, you undermined [akartem] the security wall of proselytes. “Undermined a trough” – this is one of the matters that they emended for King Ptolemy. (The seventy-two elders assembled by King Ptolemy introduced several emendations into the translation of the Torah into Greek (see Megilla 9a). One of them was that instead of writing, “killed men…and hamstrung oxen,” they wrote, “killed oxen…and undermined troughs,” so Ptolemy would not deem them murderers.) “Cursed be their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed be their anger, as it is fierce” – Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: [Jacob] increased the number of hot-tempered bohaknin (These were individuals afflicted with bohak, a skin condition characterized by white blotches on the skin. When the blotches appeared on the face, this was considered a sign that the individual was hot-tempered. ) among them. That is what is said regarding one who is afflicted with bohak patches, that he is hot-tempered. Rabbi Yehuda bar Simon said: [This is analogous] to a king who had a son, and the king foresaw that a serpent was destined to bite his son. He said: May the serpent that seeks to bite my son be cursed. So, [Jacob] came to curse them, but he cursed their anger. “Cursed be their anger, as it is fierce, and their wrath [ve’evratam], as it is harsh” – and their transgression [vaaveratam], as it is harsh. (He did not curse them; rather, he cursed the anger and the transgression that was caused by that anger.) “I will divide them [aḥalkem] in Jacob” – this is the tribe of Levi: “I am your portion [ḥelkekha] and your inheritance” (Numbers 18:20). “And I will disperse them in Israel” – this is the tribe of Simeon. That is what is said: Most of the poor were from the tribe of Simeon. Rabbi Tanḥuma said: Although we explain and say: “And the cities that you shall give from the holding of the children of Israel, [from the greater you shall increase and from the lesser you shall decrease]” (Numbers 35:8), six cities, they and their open land, all of them were from Simeon. (The Torah states that forty-eight cities were to be given to the Levites (Numbers 35:7–8). Of these, nine were from the tribes of Judah and Simeon (Joshua 21:9-16). The midrash states that six of them were from Simeon and only three from Judah, despite the fact that Simeon was a small tribe and had only seventeen cities.) When they saw that he was rebuking them, (When the rest of Jacob’s sons saw that he had rebuked Reuben, Simeon, and Levi.) they began departing to the corners. When he saw that they were departing to the corners, he began calling each and every one.

Bereshit Rabbah 99:7

“Simeon and Levi are brothers; weapons of villainy are their heritage” (Genesis 49:5). Reuben went out and his ears were slumped. [Jacob] began calling: “Simeon and Levi are brothers” – brothers for degradation. He said to them: ‘You were brothers for Dina, as it is written: “Two sons of Jacob, Simeon and Levi, Dina’s brothers, each took his sword” (Genesis 34:25), but not brothers for Joseph, as you sold him.’ Rabbi Simlai said: In Reuben’s regard it is written: “In order to deliver him from their hand, to restore him to his father” (Genesis 37:22). Reuben was not involved in Joseph’s sale. Judah, too, said to them: “What profit [is there if we kill our brother]?” (Genesis 37:26). These were the eldest; consequently, the two of them sold him. (Reuben, Simeon, Levi, and Judah were the oldest sons of Jacob. If Reuben and Judah were not involved in the sale, it must have been Simeon and Levi who organized it. ) Know that it is so, for when they descended to Egypt, [Joseph] took from them none other than Simeon, as it is stated: “He took Simeon from them [and incarcerated him before their eyes]” (Genesis 42:24). That is why [Jacob] called the two of them as one. “Weapons of villainy” – what are weapons of villainy? He said to them: ‘They have been stolen by you; they are not yours. They belong to Esau, in whose regard it is written: “By your sword you shall live”’ (Genesis 27:40). Those are weapons of villainy, and villainy is none other than Esau, as it is stated: “For the villainy to your brother Jacob” (Obadiah 1:10). (Thus, Jacob was saying that the weapons of Simeon and Levi belong to Esau, who is the subject of the verse in Obadiah. ) “Their heritage [mekheroteihem]” – Rabbi Yoḥanan said: It is a Greek expression, makhirin, makhirin>. Some say: “Mekhuroteihen” – their residences [meguroteihem], just as it says: “Your origins [mekhorotayikh] and your birthplace” (Ezekiel 16:3). “Let my soul not come in their company; with their assembly let my glory not be associated; for in their anger they killed men, and with their will they hamstrung oxen” (Genesis 49:6). “Let my soul not come in their company” – when Zimri will arise and perform that act with Kozbi, let my name not be mentioned there, as it is stated: “The name of the man of Israel who was slain…[Zimri, son of Salu, a prince of a patrilineal house of the Simeonites]” (Numbers 25:14). (The name of Jacob is not mentioned. ) “With their assembly let my glory not be associated” – when Koraḥ will assemble his congregation to dispute, let my name not be associated with them, but rather, “Koraḥ, son of Yitzhar, son of Kehat, son of Levi” (Numbers 16:1), but it did not say: “Son of Jacob.” “For in their anger they killed men [ish]” – did they kill one man [ish]; is it not written: “They killed all the males” (Genesis 34:25)? It is that they were all considered before the Holy One blessed be He like one man. Likewise it says: “Behold [hen], nations may be regarded like a drop from a bucket…” (Isaiah 40:16). What is hen? In the Greek language, hen is one. Likewise it says: “You will smite Midian as one man” (Judges 6:16). Similarly, “the horse and its rider He cast into the sea” (Exodus 15:1) – like one horse and its rider. (The singular terms are used in order to indicate that God cast all the many horses and riders of the Egyptian army into the sea as though they were just one. ) “Cursed is their anger, as it is fierce, and their wrath, as it is harsh; I will divide them in Jacob, and I will disperse them in Israel” (Genesis 49:7). “Cursed is their anger” – he cursed only their anger. Likewise, the wicked Bilam says: “How will I curse, where God has not cursed” (Numbers 23:8)? If at a time of anger he cursed only their anger, can I come to curse them? (If Jacob was angry at Simeon and Levi and yet, with divine spirit, Jacob cursed only their anger and not them, can I, Bilam, curse the Israelites? ) “I will divide them in Jacob” – how so? Twenty-four thousand fell from the tribe of Simeon in [the incident of] Zimri, and its widows were twenty-four thousand. They were divided into two thousand for each and every tribe, as it is stated: “I will divide them in Jacob.” Everyone who circulates among the doorways [to beg] is from the tribe of Simeon. The Holy One blessed be He said: Levi too will circulate. What did the Holy One blessed be He do? He provided him with his sustenance cleanly, and yet Jacob’s edict was fulfilled. The Holy One blessed be He elevated [Levi] and gave him one-tenth, (The first tithe of produce. ) and he circulates and says: ‘Give me my portion.’ That is why it is stated: “I will divide them in Jacob.”

Mekhilta DeRabbi Yishmael, Tractate Amalek 1:22

Issi b. Yehudah says: There are five ambiguous verses in the Torah: "se'eth," "arur," "machar," "meshukadim," and "vekam.": "se'eth" — (Genesis 4:7) "If you do well, you will be forgiven (se'eth)" or "You will bear your sin (se'eth), if you do not do well." "arur" — (Ibid. 49:7) "Arur (Cursed) is their wrath, for it is fierce" or (Ibid. 6) "for in their wrath they slew a man, and in their wilfulness they razed an ox. Arur ("they are cursed.") "machar" ("tomorrow") — (Exodus 17:9) "Machar I will stand on top of the hill" or "Go out and do battle with Amalek machar." "meshukadim" ("of beaten work") — (Exodus 25:34) "meshukadim its bulbs and its flowers" or "in the menorah, four bowls meshukadim." "vekam" — (Devarim 31:16) "Vekam ("and there will arise") this people and they will stray, etc." or "you shall lie down with your people vekam" ("and arise"). These are the five ambiguous verses in the Torah.

Midrash Tanchuma, Vayechi 10:4

Cursed be their anger, for it was fierce (Gen. 49:7). Since He cursed only their anger, Balaam said: How shall I curse whom God hath not cursed? (Num. 23:8). That is to say, inasmuch as He cursed their anger alone, at a time when He was sorely displeased with them, how am I able to curse them?

Midrash Tanchuma, Vayechi 10:5

I will divide them in Jacob (Gen. 49:7). Twenty-four thousand men of the tribe of Simeon perished because of the act of Zimri. He apportioned their twenty-four thousand widows, two thousand to each tribe, as it is said: I will divide them in Jacob. Every one who is forced to go from door to door will be of the tribe of Simeon. (It would be the poorest tribe and would have to go about begging.) The Holy One, blessed be He, said: But surely the descendants of Levi will also go about begging? (Since it would not own land and would therefore have no visible means of support.) What did He do about it? He caused them to obtain their food honorably. He thus fulfilled Jacob’s prophecy by permitting him (the priest) to receive one of the tithes. He would go about at threshing time, saying: “Give me my portion.” Therefore he said: I will divide them in Jacob. Thus Simeon and Levi went out with blanched faces.

Pirkei DeRabbi Eliezer 38:3

Simeon and Levi were moved by a great zeal on account of the immorality, as it is said, "And they said, Should he deal with our sister as with an harlot?" (Gen. 34:31). And each man took his sword and slew all the men of Shechem. When Jacob heard thereof, he became sorely afraid. For he said: Now all the people of the land will hear, and they will gather together against me || and smite me. He began to curse the wrath of his sons, as it is said, "Cursed be their anger, for it is fierce" (Gen. 49:7); and he also cursed their sword in the Greek language, for he said: "Weapons of violence are their swords" (Gen. 49:5). All the kings of the earth heard (thereof) and feared very much, saying: If two sons of Jacob have done all these great things, if they all band themselves together, they will be able to destroy the world. And the dread of the Holy One, blessed be He, fell upon them, as it is said, "And the terror of God was upon the cities,… and they did not pursue after the sons of Jacob" (Gen. 35:5).

Shir HaShirim Rabbah 1:2:6

“…for your love is better than wine” (Song of Songs 1:2). We learned there (Mishna Avoda Zara 2:5): Rabbi Yishmael asked Rabbi Yehoshua as they were walking on the way: ‘Why did [the Sages] prohibit the cheese of the gentiles?’ [Rabbi Yehoshua] said to him: ‘Because they curdle it with the stomach contents of an animal carcass.’ He said to [Rabbi Yehoshua]: ‘But are the stomach contents of a burnt offering not more stringent than the stomach contents of an animal carcass, yet they said that a priest who is broad minded (He is not particular about what he eats.) swallows it raw.’ What is, swallows it raw? He gulps it down. Rabbi Shimon ben Lakish said: They rendered it like a tainted cup; he may not benefit, but he is not liable for misuse of consecrated items. (Thus, if one eats the stomach contents of a consecrated animal, one is not liable for misuse of a consecrated item. This proves that it is not considered a food item, therefore its consumption is not a normal act of eating. Similarly, the stomach contents of an unslaughtered animal carcass should not be considered a food item, and should not render the cheese non-kosher.) [Rabbi Yishmael] said to him: (In the mishna, this is stated as a response to a second explanation given by Rabbi Yehoshua for the prohibition of eating the cheese of gentiles: They curdle it in the stomach contents of animals that have been slaughtered as an idolatrous sacrifice.) ‘If so, why did they not prohibit benefit from it?’ [Rabbi Yehoshua] diverted his attention to another matter. He said to him: ‘Yishmael, my brother, how do you read it? For Your love [dodekha] is better than wine, or your love [dodayikh] [is better] than wine?’ (Do you think that the term “your love” is stated in the masculine form [dodekha], indicating that it is being stated by the woman, representing Israel, to the man, representing God, or is it stated in the feminine form [dodayikh], indicating that it is stated by the man, representing God, to the woman, representing Israel. Rabbi Yishmael answered that it is vocalized dodayikh, in the feminine.) He said to him: ‘The matter is not so, as its counterpart teaches in its regard: “Your oils [shemanekha] have a goodly fragrance”’ (Song of Songs 1:3). (Just as this verse is in the masculine, so, too, the previous verse, which is the verse under discussion, is also in the masculine.) Why did he not reveal it to him? (Why did he divert his attention rather than answering his question?) Rabbi Yonatan said: It is because they had prohibited it only recently, (When the Sages issue a decree, for the first year they do not reveal the reason behind it, so that people will accept the decree without questioning its rationale.) and Rabbi Yishmael was young. Rabbi Shimon ben Ḥalafta and Rabbi Ḥagai in the name of Rabbi Shmuel bar Naḥman [said]: It is written: “Lambs [kevasim] will be for your garments” (Proverbs 27:26). Kevashim, concealed items, is written. (The word, as written, can be read either kevasim or kevashim.) When your students are young, conceal matters of Torah from them. When they grow and become Torah scholars, reveal the secrets of Torah to them. Rabbi Shimon ben Yoḥai taught: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1), just as this treasure [sima] is not revealed to every person, the same is true of matters of Torah. Rav Huna raised a question and Rabbi Ḥama bar Ukva posed a difficulty: (Some suggest that the text should read: Rav Huna, citing Rabbi Hama bar Ukva, posed a difficulty (Etz Yosef).) If he sought to divert him, he should have diverted him from the five verses in the Torah that require resolution. (In each of these cases there are two phrases, and it is unclear whether a particular word which appears at the border of the two belongs to the first or second phrase.) These are they: “se’et” (Genesis 4:7); “cursed” (Genesis 49:7); (Does “cursed” belong to the previous verse: “And with their will they hamstrung an ox that is cursed” or does it belong to the beginning of this verse: “Cursed is their wrath, as it is fierce”? ) “tomorrow” (Exodus 17:9); (Is it “Go out and battle Amalek tomorrow” or is it “Tomorrow I will stand at the top of the hill”?) “crafted like almonds” (Exodus 25:34); (Is it “four cups crafted like almonds,” or is it “like almonds are its knobs and flowers”?) “arise” (Deuteronomy 31:16). (Is it “you will lie with your ancestors and arise,” or is it “this people will arise and it will stray”?) Is it, “if you do well you will receive forgiveness [se’et],” or is it “you will bear your sin [se’et] if you do not do well”? Rabbi Tanḥuma said: I have another: “The sons of Jacob came from the field when they heard” or “when they heard [the men were saddened] and they came from the field” (Genesis 34:7). Rabbi Yitzḥak said: It is written: “And the Lord commanded me” (Deuteronomy 4:14); there are matters that He said to me myself, and there are matters that He told me to say to my children. (Some matters of Torah are meant to publicized to all, and others are meant to be communicated only to those who are worthy.) Rabbi Eila said: There are matters that one seals [meshikin] (This is derived from yishakeni. Rabbi Yehoshua raised this verse to Rabbi Yishmael in order to allude to the fact that not everything is meant to be publicized (Matnot Kehuna).) in one’s mouth. How so? One verse says: “I store Your saying in my heart, so as not to sin against You” (Psalms 119:11), and one verse says: “With My lips I have recounted all the ordinances of Your mouth” (Psalms 119:13). In what sense can both these verses coexist? Rather, as long as Ira HaYa’iri, David’s mentor, was alive, “I store Your saying in my heart”; when he departed, “with my lips I have recounted.” (David did not publicize halakhic matters during the lifetime of his teacher because a disciple is prohibited from issuing halakhic rulings in the presence of his teacher (Eruvin 63a).)

Sifrei Devarim 349:1

(Devarim 33:8) "And of Levi he said": Why was this (blessing) said of him (and not of Shimon)? Shimon and Levi drank of one cup, viz. (Bereshith 49:7) "Cursed be their wrath, for it is fierce, and their anger, for it is sore. I shall divide them in Jacob, and I shall scatter them in Israel." This is analogous to (the situation of) two, who borrowed from the king. One paid him back, and borrowed from him again, and the other — not only did he not pay him back, but he borrowed again. Thus, Shimon and Levi: Both "borrowed" in Shechem, viz. (Bereshith 34:25) "And there took, two sons of Jacob, Shimon and Levi, each man his sword, and came upon the city (Shechem) secure, (in that the men were ailing from the circumcision), and they killed every male." Levi paid back what he borrowed in the desert, (in the incident of the golden calf) viz. (Shemoth 32:26) "And Moses stood in the gate of the camp, and he said 'Whoever is for the L-rd, (let him come) to me!' And there gathered unto him all the sons of Levi, etc." And he returned and "borrowed" from the L-rd in Shittim, viz. (Bamidbar 25:11) "Pinchas the son of Elazar the son of Aaron the Cohein turned My wrath away from the children of Israel when he raged My rage in their midst, and I did not consume the children of Israel in My wrath" — whereas Shimon, not only did he not repay the loan, but he went and "borrowed" again, viz. (Ibid. 14) "And the name of the man of Israel who was smitten, who was smitten together with the Midianite woman, was Zimri the son of Salu, chief of a father's house in the house of Shimon."

Musar

When placing a ban on someone or something, caution must be exercised, even more so when the ban is a result of a permissible legal proceeding. Joseph's brothers kept silent about selling him, including God in their vow of silence. Only before Jacob's death did The Holy Spirit reveal the truth to him, allowing Jacob to admonish his sons. Jacob specifically mentioned Shimon and Levi's involvement in Joseph's maltreatment during his blessings. Joseph never disclosed the truth to his father.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Ner Mitzvah 1

When people pronounce a ban, חרם, on someone or something, they have to be most circumspect even when the ban is in itself of a forbidden nature. One needs to be even more careful when one places someone in a ban in consequence of a permissible legal proceeding. We can examine and learn from the extreme caution practised by Joseph's brothers who entered into a conspiracy of silence not to reveal what had happened to Joseph. The secret was therefore kept. Even G–d Himself did not reveal the secret; the brothers had included Him in those upon whom the vow of silence was imposed. It was only shortly before Jacob's death, when the latter reproved his sons and blessed them, that The Holy Spirit revealed to Jacob what had transpired, so that Jacob might be able to admonish his sons prior to his death. During these blessings, Jacob referred pointedly to Shimon and Levi's part in the maltreatment of Joseph (Genesis 49,6 "they tried to uproot the ox"). When a person is close to death, it is time for him to dispense admonitions as well as blessings. Joseph never told his father that his brothers had sold him.

Quoting Commentary

Jacob expresses his disappointment in Reuben, Simeon, and Levi in Genesis 49:3-7. Reuben is criticized for being unstable, while Simeon and Levi are condemned for their violent actions. Simeon and Levi's anger led them to kill men and harm animals, resulting in a curse on their fury. The tribes of Simeon and Levi were scattered among the other tribes of Israel due to their actions, with Simeon's territory being within Judah's land. This scattering was seen as a punishment for their behavior, but also served as a way for them to potentially redeem themselves and become leaders within the community.

Covenant and Conversation; Leviticus; The Book of Holiness, Achrei Mot, Thinking Fast and Slow 15

Reuben, you are my firstborn…. Unstable as water, you will not excel…. Simeon and Levi are brothers. Their swords are weapons of violence…they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel!” (Gen. 49:3–7)

Essays in Ethics; A Weekly Reading of the Jewish Bible, Vayishlah; The Parable of the Tribes 6

Simeon and Levi are brothers – their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel. (Gen. 49:5–7)

Gevia Kesef 23:7

Thus, at Jacob’s death, he said to them, “Cursed be their anger, for it was fierce.” (23. Gen. 49:7. For a differing interpretation, one that is more critical of Jacob’s role, see M. Sternberg, “’Izun ‘Adin Be-Sippur ‘Ones Dinah,” Ha-Sifrut, 1973, pp. 195 ff.) This was all written by the writer of the Torah to reprove us, and to teach us knowledge. And if by our sins we transgressed and erred (in the past), we continue to do so today.

Megillat Ruth; From Chaos to Kingship, Perek 1 3:7

Similarly, by giving names that can mean either happiness or tragedy, Hashem gives a choice to Machlon and Kilyon — you choose your destiny. It is up to you. The dual meanings of their names convey that they were not destined to fail — they could either have a joyful life or a life of destruction. Unfortunately, they chose poorly, which led to their downfall. (The same may be said regarding the destiny Yaakov Avinu assigned Shimon and Levi, that they will be scattered among the Jewish people (Bereishit 49:7). Yaakov Avinu told Shimon and Levi that they were to decide and shape their own destiny — they can choose to be scattered due to failure, or they can choose to be scattered due to tbeing the spiritual leaders of Am Yisrael. Levi and his family resolved to dramatically “up their game,” and became the best they could be. And they were a smashing success! They emerged as the spiritual leaders of Am Yisrael. They used the harsh words of Yaakov Avinu to propel their shevet to the greatness that lasts until today. )

Rabbeinu Bahya, Bamidbar 23:8:2

It is possible to explain the choice of Bileam’s words מה אקב לא קבה א-ל as a reference to Yaakov who had been called א-ל by G’d Himself (Genesis 33,20). How could one curse someone who was characterised by G’d Himself as possessing divine attributes? Even when Yaakov had been angry (at his sons Shimon and Levi) and he had cursed (Genesis 49,7), he did not curse the two sons but only their anger, אפם. When Bileam continued: “how can I be wrathful when Hashem has not been wrathful?” He meant that during all these 40 years G’d had not been sufficiently angry at them. His own wisdom was only effective if G’d had first been sufficiently angry at the people (Berachot 7).

Radak on I Chronicles 4:24:1

The sons of Simeon. The text provides an abridged account of Simeon’s progeny after that of Judah because their portions rendered them neighbors (it presents [the Simeonites’] portion together with their progeny [vv. 28–43]), as it says, “The portion of the Simeonites was part of the territory of the Judahites; because the share of the Judahites was larger than they needed, the Simeonites received a portion inside their portion” (Jos 19:9). For they did not have their own portion as did the other tribes: this is the meaning of “I will scatter them in Jacob” (Gen 49:7).

Ramban on Deuteronomy 33:6:1

LET REUBEN LIVE. Rabbi Abraham ibn Ezra commented that “he began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers, (In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory.) and their prince, too, being killed [in the affair].” In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague. (In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory.) In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand, (In the first census the Gadites numbered 46,500 (Numbers 2:15), and in the second census they were 40,500 (ibid., 26:18) — a decrease of 5,150. — And so perhaps we should assume that these deaths resulted from the plague because of Peor.) and the sons of Ephraim, eight thousand! (In the first census the tribe of Ephraim numbered 40,500 (Numbers 2:19), and in the second census they were 32,500 (ibid., 26:37) — a decrease of 8000.) Moreover, from the verse which states, And Israel attached himself unto Baal-peor, (Numbers 25:3.) and it is said again, Take all the chiefs of the people (Ibid., Verse 4.) it would appear that there were some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, so that I consumed not the children of Israel in My jealousy. (Ibid., Verse 11.) Now do not rejoin against me from the affair of Achan where He said, Israel hath sinned (Joshua 7:11. In this part of the verse the specific sin is not mentioned yet. It is stated at the end of that verse: Yea, they have even taken of the devoted thing. — For the significance thereof see Ramban further.) [although it was but a single individual who sinned; similarly we can say that it was the tribe of Simeon alone that sinned in the affair of Peor yet Scripture describes it as if the entire nation sinned. This rejoinder is not valid, for] there, [the details of] the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor]. Similarly, the identity of the victim [i.e., Zimri, a leader of the Simeonites] is no proof [that only his tribe sinned, as Ibn Ezra argues], for he [Zimri, the son of Salu] was only a prince of a fathers’ house (Numbers 25:14.) of that tribe, not the prince of the [entire] tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for they were princes of the congregation, (Ibid., 16:2.) yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, The earth opened and swallowed up Dathan, and covered the company of Abiram; (Psalms 106:17. The verse indicates that, despite the fact that princes of the congregation were in the company of Korach, the general population did not follow them, for the psalm specifies the participants in the strife.) and it [the same psalm] mentions They attached themselves also unto Baal-peor (Ibid., Verse 28.) together with Moreover, they scorned the desirable Land (Ibid., Verse 24.) which applies to the general population! (Thus it is clear that the worshippers of Baal-peor came from all the tribes, just as those who scorned the desirable Land came from among the entire people. This contradicts Ibn Ezra’s view that only the tribe of Simeon was involved in the affair of Peor.) Forbid it also that Moses should refrain from blessing the tribe of Simeon, [when it is said] that a tribe be not blotted out from Israel! (Judges 21:17.) For all those who had joined Baal-peor had already died, as it is said, for all the men that followed Baal-peor, the Eternal thy G-d hath destroyed from the midst of thee, (Above, 4:3.) and it is written of those who survived, But ye that did cleave unto the Eternal your G-d are alive every one of you this day. (Ibid., Verse 4.) And why should he not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them! Now, I have seen in Midrash Rabbah the following text: (Bamidbar Rabbah 21:9.) “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon (Genesis 46:10 lists six sons of Simeon, while in the second census only five are given (Numbers 26:12-13).) and five less of Benjamin.” (Genesis 46:21 lists ten sons of Benjamin, while in the second census only five are given (Numbers 26:38-39).) Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing! (Further, Verse 12.) In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, All these are the twelve tribes of Israel. (Genesis 49:28.) Now Jacob mentioned his twelve sons and considered Joseph to be one tribe (Ibid., Verses 22-26.) [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. (Further, Verse 17.) This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar, (Numbers 7:48 and 54.) the flags (Ibid., 2:18-21.) [designating the tribal encampments in the wilderness], and the inheritance of the Land, (Ibid., 34:23-24.) he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament, (Bamidbar Rabbah 14:29.) the twelve months of the year, and the twelve “border diagonals” (Sefer Habahir, 95. — This is a Cabbalistic term for the twelve mystic powers emanating from various combinations of the letters of the Great Divine Name. See my Hebrew commentary p. 495.) concerning which the Rabbis have said in the Midrash (Bamidbar Rabbah 14:29.) that they are the everlasting arms. (Further, Verse 27.) As the Sages mentioned in Tractate Berachoth: (Berachoth 32b.) “The Holy One, blessed be He, said to the prophet, (I.e., Isaiah. In our text of the Gemara: “The Holy One, blessed be He, said ‘to her': My daughter …”) Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi, (See above, 27:12.) Joseph is not mentioned as two tribes (See above, 27:12.) [because, there Simeon (See above, 27:12.) is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes (See Ezekiel 48:4-5.) with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one (Ibid., Verse 31.) and did not list the tribe of Joseph as two tribes; instead he said, the gate of Joseph, one, (Ibid., Verse 32.) since the tribes are always counted as only twelve. I have already mentioned this in the section Vayikach Korach. (Numbers 17:12 (see Vol. IV, pp. 189-190).) Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel, (See Genesis 49:7.) and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were. Now the order of this blessing [of Moses] was by [dictate of] Ruach Hakodesh (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first; (Joshua 13:15.) and, also, for he was the firstborn, (I Chronicles 5:1.) and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him the right of the firstborn. (Above, 21:17.) Then he mentioned Judah for he was the first to inherit within the Land [proper] (Reuben’s possession was beyond the Jordan eastward.) and of him came he that is the prince, (I Chronicles 5:2. Reference is to David.) and he was the first to advance to war [against the Canaanites], (Judges 1:2.) concerning which Moses blessed him [saying, his hands shall contend for him, and Thou shalt be a help against his adversaries]. (Verse 7.) Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph. (Joshua 18:11.) Afterwards he continued to bless the children of the mistresses, (I.e., Leah and Rachel, who were the heads of their households. Here, though, it refers only to Leah, since Rachel’s children — Benjamin and Joseph — were already blessed.) and mentioned Zebulun before Issachar (See further, Verse 18.) as Jacob had done. (See Genesis 49:13-14.) So, too, [in the division of the Land] the third lot fell to the children of Zebulun (See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar).) and the fourth lot to the children of Issachar. (See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar).) Then he blessed the children of the handmaids (Bilhah and Zilpah.) — Dan, Naphtali, and Asher — in order of their birth, (The order of their birth was: Dan, Naphtali, Gad, Asher (Genesis 30:6-13). Here, the order is: Gad (Verse 20-21), Dan, Naphtali, Asher (Verses 22-24). Ramban will proceed to explain why Gad is first.) and they were also [encamped] under the same standard. (Numbers 2:25-30.) He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben, (See Joshua 13:23-24.) the first of all, and he was [encamped under] Reuben’s standard. (Numbers 2:10-14.) Let Reuben live, and not die. “The meaning thereof is that his tribe shall live and never die. (In other words, this is to be understood as a prayer rather than a blessing. — It is so clearly stated in our text of Ibn Ezra. Ramban also mentioned above, “and Moses prayed for him etc.”) And let his men be a number. This is like the verse, And I have not learned wisdom and the knowledge of the Holy One I have (Proverbs 30:3.) [where the word not from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word not from the expression and ‘not’ die applies to the second part, thus meaning] ‘and let his men not be a number,’ that they may not become few, for whatever can be counted, is few. So also, and I am few in number.” (Genesis 34:30.) This is the language of Rabbi Abraham ibn Ezra. It is more correct to explain: “Let Reuben live in Israel; and not die, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch. (Ibid., 49:4.) This is similar to what is stated there, and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve; (Ibid., 35:22.) Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of his men [and let ‘his men’ be numbered among the men of Israel] is that all his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression his men refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi], (Exodus 6:14.) and the meaning of the word mispar (number) is like b’mispar [with the prefix beth meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, to play the harlot ‘beith’ [literally: “the house of”] her father (Above, 22:21.) [means b’veith — “in the house of” her father]; they shall wash ‘mayim’ (Exodus 30:20.) [literally: “water,” means b’mayim — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate. (See Ibn Ezra to Exodus 3:1.) Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe. And some commentators (I have found this interpretation in Chizkuni: “Let Reuben live, and not die when he will pass over the Jordan armed before the children of Israel. And his men be a number — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.”) explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, and by thy sword shalt thou live. (Genesis 27:40.) And let him not die, that none of them should die in battle, and his men be a number that they should return to their homes in their [original] number, there lacking not one man of them. (Numbers 31:49.) Similarly, in the blessing of Gad (Further, Verse 20.) his companion [under the same standard] (Numbers 2:10-14.) Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned. And by way of the Truth, [the mystic teachings of the Cabala], the expression Let [Reuben] live and not die is associated with visiting the iniquity of the fathers upon the children (Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362).) and there I alluded to its secret. (Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362).) Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in Pirkei Heichaloth. (“Chapters of the Palaces.” — Heichaloth Rabboth, 6. A reference to this work is also found in Ramban’s Introduction to the Commentary on the Torah (see Vol. I, p. 10, Note 22). This is a mystic Midrash describing the process of ascending to heaven and of the palaces therein leading up to the Holy Throne. The principal narrator in this account is Rabbi Yishmael, one of the martyrs who was executed during the religious persecutions of Hadrian. The Midrash mentions the executions on account of the tradition that the ten martyrs suffered their fate in order to atone for the sale of Joseph by ten of his brothers.)

Ramban on Genesis 49:5:1

SIMEON AND LEVI ARE BRETHREN. Jacob is saying that they possess the attribute of kinship for their hearts were inflamed concerning their sister. (Ibid., 34:25-26.) He is thus stating in their defense that they acted as they did out of their brotherly zeal, thus suggesting [that were it not for this extenuating circumstance], they would have been deserving of great punishment and their sin would have been unforgivable since what they did to the people of Shechem was an act of violence. The correct interpretation appears to me to be that he is saying that Simeon and Levi are real brothers, uniting in fraternity and brotherhood in counsel and deed. Now I have already explained (Ibid., 34:13.) that Jacob was angry with Simeon and Levi for having committed violence when they killed the people of the city of Shechem, for they (The people of the city committed no wrong. It was Shechem who violated Dinah, and the people were not in a position to protest his action.) had not sinned against them at all. They even made a covenant with them and they were circumcised, thus being enabled to return to G-d and become included within the people of the household of Abraham, part of the souls that they had gotten in Haran. (Above, 12:5. A reference to the proselytes whom Abraham and Sarah had brought “beneath the sheltering wings of the Shechina” (Rashi, ibid.)) Jacob was additionally angry with them lest people say that the matter was done at his suggestion, thus creating a profaning of G-d’s Name, as people will say that the prophet has committed violence and plunder. This is the intent of the verse, Let my soul not come into their council— (Verse 6 here.) this is an excuse for he was not in their council when they answered the people of Shechem with subtlety, (Above, 34:13.) and he was not united in their assembly when they came upon the people of the city and killed them. It was for this reason that he cursed their anger and wrath. (Verse 7 here.) And so did Onkelos translate: “My soul was not in their council when they assembled to strike, etc.”

Ramban on Genesis 49:5:2

INSTRUMENTS OF VIOLENCE ‘M’CHEIROTHEIHEM.’ According to Onkelos and all commentators, (Rashi and R’dak.) the meaning of the verse is as if it were written: instruments of violence ‘m’garotheihem’ (in their sojournings). This is similar to the verses: Thy sojourning (‘m’chorothayich’) and thy nativity, (Ezekiel 16:3. There too m’chorothayich is as if it were written m’gorothayich.) into the land of their sojourn (‘m’churatham’). (Ibid., 29:14.) Thus the commentators said that the meaning of the verse is that they did violence in the land of their sojourn. (That is, the people lived with them in peace, and they did not act accordingly.) Now if so, the approximate sense of the verse is as follows: “They had instruments of violence in the land of their sojournings,” it being referred to as “the land of their sojournings” since they lived there afterwards. (At the time when Simeon and Levi wrought punishment upon the city of Shechem, they had just entered the land. How then could Jacob refer to the event as having taken place in the land of their sojourning? Ramban answers that this is a reference to the future.) But in my opinion Jacob is saying that “the instruments of violence are their dwelling places,” i.e., the essence of their lives, even as the expression, the days of my pilgrimage (‘m’gurai’). (See above, 47:9.) He is thus saying that the very instruments of violence are their dwelling places for they live and sustain themselves by them. A similar expression is found in the verse: The desert yieldeth them bread for their children. (Job 24:5. The word “yieldeth” is not in the Hebrew text. Ramban interprets the meaning of the verse as follows: “The desert is to him bread for his children,” for there he has the opportunity to rob and plunder. Similarly, the verse here says that the sword is their livelihood. Ramban’s interpretation of the above verse in the book of Job is also found in his commentary to that book. See Kitvei Haramban, I, p. 80.) And it is on account of this that their father divided them in Jacob (Verse 7 here.) so that they should not unite and scattered them in Israel so that they should not assemble. This was indeed so, for Simeon’s inheritance in the Land was contained in the inheritance of the children of Judah, as it is written, And their inheritance was in the midst of the inheritance of the children of Judah, (Joshua 19:1.) with the cities of Simeon set apart from one another throughout the entire tribe of Judah. And Levi’s inheritance consisted of the Cities of Refuge, (See Numbers 35:1-8.) which were scattered through all Israel. (See Joshua, Chapter 21.)

Ramban on Genesis 49:6:1

FOR IN THEIR ANGER THEY SLEW A MAN AND IN THEIR SELF-WILL THEY DISABLED AN OX (‘SHOR’). The meaning of this is that they committed violence in their wrath in that they were angry at Shechem, and it was to satisfy their own desire and not because of the guilt or sins of the slain. Now Onkelos says that the word shor (ox) should be understood as shur (wall) with a shuruk, (The phonetic equivalent oo. Thus the word should be understood as shur (wall) rather than shor (ox). The Torah-script has no vowel signs, and for the sake of interpretation, a difficult word may sometimes be interpreted as if it were vowelled differently than the traditional reading.) as in the verse, Daughters treaded on the wall (‘shur’). (Verse 22 here.) Thus Onkelos translated the word shor in the present verse as “the wall of the enemy,” similar in expression to the verse: Mine eye also hath gazed on them that lie in wait for me (‘b’shuroi’). (Psalms 92:12. Ramban is thus suggesting that the enemy lies in wait for me behind his fortified walls.) The meaning of the verse is thus: “and they uprooted a city surrounded with a wall, slaying their children and women after having killed the men of the city.” The word ikru (disabled) would then be similar in use to the verse, Ekron shall be rooted up (‘tei’akeir’). (Zephaniah 2:4.) Others (Mentioned in the commentary of R’dak in the name of Rabbi Yaakov the son of Rabbi Elazar.) have explained that the ox, which is the largest of cattle, is an allusion to Hamor and his son Shechem, the prince of the country, (Above, 34:2.) just as in the verses: His firstling bull, majesty is his; (Deuteronomy 33:17.) Ye kine of Bashan, that are in the mountain of Samaria. (Amos 4:1.) Similarly do the verses surname the great princes “rams” (Exodus 15:15. Eilei Moab is generally translated, “the mighty men of Moab,” but literally it means “the rams of Moab.”) and “he-goats.” (Isaiah 14:9. Atudei eretz is generally translated, “the chief ones of the earth,” but literally it means “the he-goats of the earth.”) The correct interpretation appears to me to be that the verse is to be understood in its usual sense as stating that in their anger they killed each man of whom they were wrathful; and in their self-will, after their anger had been calmed by the slaying of the men, they uprooted all oxen, this being an allusion to their cattle and their possessions, including everything that was in the home and everything in the field. Now Jacob mentioned this in order to state that he had no part in all these secret deliberations of theirs, even in the removal of the cattle and possessions, or any aspect of the spoiling and plundering of the people of the city of Shechem. The word ikru [in the expression, ikru shor], has the same meaning as in the verse: Thou shalt hemstring (‘te’akeir’) their horses. (Joshua 11:6.) But the expression and purport is all one.

Rashi on I Chronicles 4:27:1

but his brothers did not have many sons and all their family did not multiply as much as the children of Judah They did not have as many children as the children of Judah. Since they were few, and Judah’s territory was too large for them, Judah accepted Simeon in its territory, because Simeon had no share in the land of Israel, as it says (Gen. 49:7): “I shall divide them in Jacob and scatter them in Israel,” and we learned in Genesis Rabbah (Shittah Hadashah): “I shall divide them among the Children of Israel to station scribes in Israel in the synagogues, etc.” Now how do we know that they agreed [to give them a share of their territory]? For it is written (Jos. 19:9): “Out of the lot of the children of Judah was the inheritance of the children of Simeon, for the portion of the children of Judah was too large for them; therefore the children of Simeon inherited in the midst of their inheritance,” lest the beasts of the field outnumber them. Now as regards the verse (ibid. v. 1): “And the second lot came out to Simeon,” this is what happened: They cast lots to choose which tribe would accept Simeon in its territory, and the lot fell upon the territory of Judah. And the meaning of the verse (Jud. 1:3): “And Judah said to Simeon his brother: Come up with me into my lot, and we will fight against the Canaanites, and I will also go with you into your lot,” refers to “the lot I have given you.”

Rashi on Numbers 23:8:1

מה אקב ולא קבה אל HOW SHALL I CURSE WHOM GOD HATH NOT CURSED — Even when they deserved to be cursed, they were not cursed. When their ancestor, Jacob, made mention of their sin — (Genesis 49:6) “For in their anger they slew a man” — he cursed their anger only, as it is said, (Genesis 49:7) “Cursed be their anger”. When their ancestor, Jacob, went to his father with deceit he deserved to be cursed, but what is stated there (Genesis 27:33)? “Yea, he shall be blessed”. In the case of those tribes who had to recite the blessings it is said, (Deuteronomy 27:12) “These shall stand to bless the people”, but in the case of those who had to pronounce the curses it does not state, “And these shall stand to curse the people”, but, “And these shall stand for the curse”, — it does not wish to mention the term “cursing” in direct reference to them (the people) (Midrash Tanchuma, Vayechi 1; Midrash Tanchuma, Balak 12).

Sforno on Numbers 26:54:1

לרב תרבה נחלתו, a reference to the amount of land, for although the land was being divided 12 tribes in shares of equal value in terms of money, the size of the allocations varied according to the quality of the soil each tribe received. A tribe who numbered many souls received a quantitatively larger piece of real estate as is spelled out here by the words לרב תרבו נחלתו, “you shall give a larger inheritance to the numerically superior tribe.” This is the reason why Menashe and Ephrayim received 2 separate territories seeing that their father Joseph had been a firstborn and treated as such in Yaakov’s final blessing, they were entitled to two such shares. (Genesis 48,22) This is also the way we must understand Chronicles I 5,1 ובחללו יצועי אביו ניתנה בכורתו ליוסף בן ישראל, “and when he defiled the bed of his father his birthright was given to Joseph, son of Yisrael.” Shimon, who numbered fewer people than any other tribe at this count, received a relatively small parcel of land, which itself was an enclave within the territory allocated to the tribe of Yehudah. (compare Joshua 19,9 on this subject) This also was the fulfillment of Yaakov’s wish in Genesis 49,7 “I will divide both Levi and Shimon among the tribes of Israel.”

Tribal Lands, Chapter 3; Shimon 26

Simeon and Levi are a pair; Their weapons are tools of lawlessness. Let me not be included in their council, Let me not be counted in their assembly. For when angry, they slay men, And when it pleased them, they maimed the bull. Cursed be their anger so fierce, And their wrath so relentless. I will divide them in Jacob, Scatter them in Israel. Genesis 49:5–7

Tribal Lands, Chapter 3; Shimon 49

“And of Levi he said” (Deuteronomy 33:8) – Why is this said? Because Simeon and Levi drank from the same cup, as it was said, “Cursed be their anger, for it was fierce, and their wrath, for it was cruel. I will divide them in Jacob, I will scatter them in Israel” (Genesis 49:7). A parable: Two men borrowed money from the king. One repaid the king and even lent him some money, while the other not only did not repay the debt but even borrowed more money. So it was that both Simeon and Levi “borrowed” in the matter of Shechem, (“The two sons of Jacob, Simeon and Levi, the brothers of Dinah – took each man his sword and came upon the city stealthily, and killed all of the males” (Genesis 34:25).) but Levi repaid his debt in the wilderness (“Moses stood in the gate of the camp and said, ‘Whoever is for the Lord, let him come to me.’ And all the sons of Levi gathered to him. And he said to them, ‘Thus says the Lord, God of Israel: Let every man gird his thigh… ’ And the sons of Levi did according to the word of Moses” (Exodus 32:26–28).) and even “lent” something to God at Shittim. (“Phineas son of Elazar son of Aaron the priest has turned My wrath away from the Children of Israel… ” (Numbers 25:11).) But Simeon not only did not repay his “debt” but even “borrowed” more, in the matter of Zimri. (Numbers 25:14.) Thus Levi was blessed, but not Simeon. Sifrei, Deuteronomy 349 (Also Midrash Tannaim 33:8.)

Tribal Lands, Chapter 4; Levi 59

Cursed be their anger so fierce, and their wrath so relentless; I shall divide them among Jacob; I shall scatter them in Israel. Genesis 49:7

Tur HaArokh, Deuteronomy 33:6:1

יחי ראובן, “May Reuven live, etc.” Nachmanides, quoting Ibn Ezra, writes that the reason that Moses commenced the blessings with Reuven was because he was Yaakov’s biological firstborn, and that the reason why Moses did not include Shimon in the list of tribes whom he blessed was because that tribe had been so guilty in the sin at Baal Peor. In fact, most of the people that sinned there were from the tribe of Shimon, something that can be proved by comparing the tremendous reduction in the number of men over 20 during the second census compared to that in the first census. The reason was that the sinners died during the plague before Pinchas had stabbed Zimri and Cosbi to death. Nachmanides adds that in his view this is not conclusive proof of anything, as even after deducting the 24000 men who had died during that plague, and assuming even that all of them had belonged to the tribe of Shimon there are still 13000 missing men from Shimon unaccounted for. (at the first census there had been 59,300 men of the required ages from the tribe of Shimon, whereas after the sin of Baal Pe’or there were only Moreover, we observe that there was substantial shrinkage in the number of men of recruiting age among some of the other tribes also, The tribe of Gad numbered 45,500 such men during the first count, whereas now it had only The number of men counted from the tribe of Ephrayim during the second count was also 5000 fewer than when they had been counted during the first census. Besides, when the Torah reports (Numbers 25,3) that Israel became attached to Baal Pe’or and that G’d told Moses “to take (gather) the leaders of the nation and hang them before Hashem, etc.,” it is clear from this verse that members of all tribes had been involved in sinning at Baal Pe’or. The fact that Zimri was the one whom Pinchas killed is no proof, as he was only the head of a בית אב, and not the prince of the tribe. The tribe of Shimon had a number of heads of families with that title. Moreover the rebels from the tribe of Reuven, Datan and Aviram, who went into the bowels of the earth with Korach were of higher rank in their tribe than Zimri was in his, and Moses did not deny the tribe of Reuven a blessing on that account. It is quite inconceivable that Moses would deny a whole tribe a blessing on account of a sin committed by one of their leading members. The Torah (Moses’ words) expressly stated that all the people who had not sinned on the occasion of the debacle of Baal Pe’or were included in the complimentואתם הדבקים בה' אלוקיכם חיים כולכם היום, “all of you who have cleaved to the Lord your G’d are alive as of this day.” In other words, Moses faced only righteous people at the time when he set out to bless the nation. The correct interpretation of why Moses did not bless the tribe of Shimon specifically has to do with the long-standing tradition that the Jewish people comprise no more than 12 tribes. At the time when Yaakov had blessed his children, he had given one blessing to Joseph, although part of the whole procedure had been the vision that both of Joseph’s sons would develop into two separate tribes. This left Moses with the problem of which tribe to delete from his blessings, seeing that including the “super” tribe Levi, there were now in effect 13 tribes. The division of the tribe of Joseph into two tribes did not occur as a mere wish of Yaakov, or as its interpretation by Moses on his own. At the inauguration of the Tabernacle and when establishing the groupings around the Tabernacle by the various tribes, Ephrayim and Menashe, by Divine decree, had clearly been treated as separate tribes. Furthermore, there was a need to mention Joshua who would be Moses’ successor and who would lead the people to the Divinely ordained heritage in the Land of Canaan, and he was a member of the tribe of Ephrayim. Seeing that Ephrayim was the junior of the two sons of Joseph, it would have been inconceivable for Moses to ignore the senior son (tribe) Menashe by not blessing that tribe separately. Moses, clearly, wanted to bless the tribe of Levi, the tribe whose members henceforth would dispense blessings to all of the people. The people’s various sacrificial offerings would have been meaningless unless the Priests, members of the tribe of Levi had blessed them. Moses could not avoid deleting one tribe from his blessing as the number 12 was not arbitrary but was symbolical of the 12 signs of the zodiac, the twelve months of the year, etc. According to the Midrash these twelve constellations in the sky known as the zodiacal constellations, are considered the arms of the universe, G’d’s instruments in supervising nature at work. When the people were blessed at Mount Gerizim and Mount Eyval, the tribe of Shimon most certainly took part in that procedure (Deut.) On that occasion the tribe of Levi was not mentioned, as its members did not share in the distribution of ancestral land. Yaakov, on his deathbed had indicated that he wished both the tribe of Shimon and that of Levi to be separated from one another in order to forestall the kind of violence plotted against the city of Shechem by these two brothers to ever occur again. (Compare Genesis 49,7) The entire portion of וזאת הברכה had, of course, been said by Moses while he was inspired with the Holy Spirit, and the reason why Reuven had been listed first was because he was the first of the tribes to receive his ancestral heritage (on the east bank of the Jordan). An additional reason was the fact that he was chronologically the most senior of the tribes, the founding father having been Yaakov’s oldest son, the firstborn. Moses prayed for the tribe’s continued well being, wishing that its name not be extinguished on account of the sin of their founding father involving an indiscretion with Bilhah, his father’s steady mate after the death of Rachel. To underscore this point, Moses referred to the fact that Reuven was the firstborn, something that everybody had been well aware of. He blessed Yehudah next, as this tribe would be the first tribe to receive its heritage in the land, and he would lead the nation in its war against the Canaanites. The blessing given by Moses to Yehudah was meant to include all of the Jewish people. Moses blessed the tribe of Levi next, as the Levites who largely lived in Jerusalem, would be territorial neighbours to Yehudah. They would ensure that the sacrificial offerings of the Jewish people, both communally and individually, would enjoy a welcome reception by Hashem. Binyamin was next in line for Moses’ blessing, as the holy Temple would stand on its territory. After having blessed Binyamin, Moses blessed the tribes named after Joseph’s two sons, as they were next in conquering and settling the land of Israel. Next Moses blessed the remaining tribes that had as their founding father sons of Yaakov principal wife Leah. He followed the pattern used by Yaakov when he had blessed those sons. This left the tribes whose founding fathers were the maidservants of Leah and Rachel, respectively. History shows that the lots allocating lands to the various tribes also confirmed the order in which Moses had blessed these tribes. Gad was mentioned first, as he with Reuven was the first to receive his share on the east bank of the Jordan. He was also part of the flag commanded by the army headed by Reuven.

Talmud

King Ptolemy gathered seventy-two elders to translate the Torah, resulting in thirteen alterations to the text, including changing the order of creation and the duration of time in Egypt. Rebbi Onias discussed deflecting to other subjects, while Rebbi Ḥama bar Uqba raised questions about ambiguous verses in the Torah. Rebbi La spoke about kissing, and Rebbi Isaac discussed the commandments given specifically to him. The Talmud also mentions the interpretation of the term "Arur" in Genesis 49:7.

Jerusalem Talmud Avodah Zarah 2:7:9

Rebbi Onias said, Rebbi Ḥama bar Uqba raised a difficulty: If he wanted to deflect him to another subject (If R. Joshua’s intention only was to deflect R. Ismael’s inquiry there were many other questions to be asked.) , he should have removed him to the five indeterminate places in the Torah (In the absence of masoretic accents it may be difficult to parse a sentence. In Babli sources, this is called “verses that have no decision,” i. e., where to place the caesura. In our masoretic texts only Ex. 25:34 remains undecided in this sense. Parallel sources are Babli Yoma52a/b, Gen. rabba80(5) (Theodor-Albeck #957/958, Sokoloff Geniza Fragments p. 170), Midrash Cant. 1(18), Mekhilta dR. Ismael, Amaleq1, Mekhilta dR. Simeon ben Iohai Epstein-Melamed p. 121, Tanḥuma Bešallaḥ26.The list itself is attributed in most sources to Issy ben Jehudah. [A discussion in principle about this subject is found in ש. קוגוט, המקרא בין טעמים לפרשנות, י־ם תשנד; מ. ברויאר, מקראות שאין להם הכרע, לשוננו נח (תשנה) 189־199.]) , which are the following: “gift, cursed, tomorrow, almond shaped, rise”. Behold if you choose well the gift or the gift if you do not choose well (Gen.4:7. They must have read הֲלוֹא אִם־תֵּיטִ֔יב שְׂאֵ֕ת וְאִם֙ לֹא תֵיטִ֔יב but also in the masoretic text הֲלוֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת there is a stop between תֵּיטִיב֙ and שְׂאֵ֔ת.) . For in their rage they killed a man and by their will castrated a cursed ox or cursed be their rage for it is strong (Gen.49:6–7. It is a question whether to read one or two sentences.) . Moses said to Joshua . . go fight Amaleq tomorrow or tomorrow I shall stand on top of the hill (Ex. 17:9.) . On the candelabra four cups almond shaped or almond shaped their knobs and their flowers (Ex. 25:34.) .The Eternal said to Moses, you will lie with your fathers and rise or rise will this people and whore (Deut. 31:16.) . Rebbi Tanḥuma added the following: Jacob’s sons came from the field when they heard or when they heard the men were offended (Gen. 34:7. Most translations follow the masoretic punctuation in choosing the first alternative but the German translation by Torczyner et al. (Berlin 1934) which opts for the second.) . Rebbi La said, there are things about which one kisses the mouth, as it is said, may he kiss me with the kisses of his mouth (This answers R. Ḥama bar Uqba’s question. The verse Cant. 1:2 was chosen because its first part, quoted now, tells R. Ismael to be silent since a person who is kissed on his mouth cannot speak at that time. The first part clearly refers to a male; nevertheless R. Ismael had a point reading the second part as addressing a female since the sentence switches from third to second person, possibly indicating a change of speaker.) . Rebbi Isaac said, and me did the Eternal command (Deut. 4:14. Here starts a rather defective Genizah fragment (Ginzberg pp. 276–277.)) . “Me, and me.” Things were said to me that were said to you. And things were said to me alone (Not everything has to be told to everybody.) .

Tractate Soferim 1:8

It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him, (lit. ‘to them’.) ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them (lit. ‘put counsel in the heart of each one of them’.) and the mind of all of them was identical, so that each on his own (So GRA.) wrote the [same translation of the] Torah, introducing [the same] thirteen alterations (Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found.) as follows: ‘God created in the beginning’. (Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God.) ‘And God said I shall make a man in image and likeness.’ (The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities.) ‘And He finished on the sixth [day] and rested on the seventh [day].’ (For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day.) ‘Male and female He created him.’ (Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21.) ‘Come let Me go down and there confound their language.’ (Instead of let us go down (ibid. XI, 7).) ‘And Sarah laughed among her relatives, (i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked.) saying.’ ‘For in their anger they slew oxen (So GRA, H and M. V incorrectly ‘a man’.) and in their self-will they digged up a stall.’ (Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons.) ‘And Moses took his wife and his children and set them upon a carrier (So M. V and H read ‘carriers of men’.) of men.’ (i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20).) ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands (So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.]) was four hundred and thirty years.’ (Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a).) ‘And he sent the elect of the children of Israel.’ (So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service.) ‘And upon the elect of the children of Israel He laid not His hand.’ (Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one.) ‘I have not taken one desirable thing (A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects.) from them.’ ‘The [beast] with small legs.’ (Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth.) ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’ (The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship.) ‘Which I commanded should not be served.’ (Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.)

Yoma 52b:4

The fourth case is the term: “Arur” (Genesis 49:7). This verse can be read: “Cursed [arur] be their anger for it was fierce, and their wrath for it was cruel,” on account of Levi and Simeon’s treatment of Shechem. Alternatively, this term, which appears at the beginning of the verse, can be read as the last word of the previous verse: “And in their anger they cut off cursed [arur] oxen” (Genesis 49:6–7). According to this interpretation, “cursed oxen” is referring to the oxen of Shechem, who descended from the accursed Canaan.

Targum

Jakob curses the anger and fury of Shimeon and Levi, stating that if they remain together, no king or ruler can stand before them. He decides to divide the inheritance of the sons of Shimeon into two portions, dispersing the tribe of Levi among all the tribes of Israel to prevent their power from becoming too great.

Onkelos Genesis 49:7

Cursed be their anger for it is powerful, and their fury for it is cruel. I will divid them throughout Yaakov and scatter them throughout [the land of] Israel.

Targum Jerusalem, Genesis 49:7

Accursed was the town of Shekem when Shimeon and Levi entered to destroy it in their wrath, for it was strong, and in their anger, for it was cruel. And Jakob our father said, If these remain together, no people or kingdom can stand before them. I will divide the tribe of Shimeon, that they may become preachers and teachers of the law in the congregation of Jakob; and I will disperse the tribe of Levi in the houses of instruction for the sons of Israel

Targum Jonathan on Genesis 49:7

And Jakob said, Accursed was the town of Shekem, when they entered within it to destroy it in their violent wrath; and their hatred against Joseph, for it was relentless. If, said Jakob, they dwell together, no king nor ruler may stand before them. Therefore will I divide the inheritance of the sons of Shimeon into two portions; one part shall come to them out of the inheritance of the sons of Jehuda, and one part from among the rest of the tribes of Jakob; and the tribe of Levi I will disperse among all the tribes of Israel.

יְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָדְךָ֖ בְּעֹ֣רֶף אֹיְבֶ֑יךָ יִשְׁתַּחֲו֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ׃ 8 J You, O Judah, your brothers shall praise; Your hand shall be on the nape of your foes; Your father’s sons shall bow low to you.
Chasidut discusses the familiarity of addressing God in Genesis 49:8, while the commentary on Jacob's blessing of Judah highlights his leadership role and victory over enemies. Jewish Thought raises questions on various actions and motivations in the story of Joseph and his brothers. Kabbalah emphasizes the connection between the Shema, brotherhood, and the preservation of She through Judah. The Midrash explores the blessings and characteristics of Jacob's sons, with Judah praised for his strength and leadership. Musar reflects on Judah's saving of Joseph and the resulting pity on the kingdom of the house of Judah. Quoting various commentators, Second Temple texts, and Talmudic passages discuss different aspects of Judah's role and significance, including his skill with the bow. Finally, Targum predicts Judah's acknowledgment and praise by his brothers after his confession regarding Tamar.

Chasidut

The word "אתה" at the beginning of Genesis 49:8 poses a problem, as it is used in direct speech to address God in a familiar manner, similar to how we address God in our daily prayers. This familiarity is difficult for us to understand, as we would not dare to address a mortal king in such a way.

Kedushat Levi, Genesis, Vayechi 5

Genesis 49,8. “You, o Yehudah, your brothers shall ‎praise;” The word ‎אתה‎ at the beginning of this verse poses a ‎problem. Our author directs the reader to look at Kings I 18,36-37 ‎where the prophet Elijah repeatedly prefaces part of his prayer by ‎addressing G’d in direct speech, i.e. with the word ‎אתה‎, “You.” ‎The whole idea of a creature addressing the King of the universe ‎with the word ‎אתה‎ “YOU,” as we do in our daily prayers, i.e. ‎ברוך ‏אתה ה' וגו'‏‎, is hard to understand for us who would not dare to ‎address a mortal king in such familiar, almost insulting language. ‎

Commentary

Jacob praises Judah by stating that his brothers will acknowledge him as a leader, not due to his excellence but because of the unfitness of his older brothers. The word "ידך" in the verse signifies that Judah's hand will be on the neck of his enemies, indicating his victory over them. This prophecy was fulfilled during the reign of King David. Additionally, Jacob's mention of "בני אביך" instead of "בני אמך" includes all of Judah's brothers, not just those from the same mother. The Sages explain that Judah initially hesitated when Jacob rebuked his brothers, but Jacob reassured him and predicted his future leadership role.

Chizkuni, Genesis 49:8:1

יהודה אתה יודוו אחיך, as to Yehudah, “your brothers will acknowledge you (as leader);” we have a play on words here, using Yehudah’s name as synonymous with the owner’s position amongst this brothers. The word יודרך, is equivalent to ישבחוך ויכבדוך, “they will praise you and honour you.” This will happen when they see you subduing your enemies, i.e. ידך בעורף אויביך, ”your hand will be around the neck of your enemies.” When this happens, they will prostrate themselves before you.

Da'at Zekenim on Genesis 49:8:1

יהודה, אתה יודוך אחיך, “Yehudah your brothers will agree to your becoming king;” (your father’s sons will prostrate themselves before you [end of the sentence] (B’reshit Rabbah 99,8) We find this prediction having come true in the time of King David.. The numerical value of the letters in the word “Yehudah,” equals 30, corresponding to the 30 qualities required of a person who is fit to become Royalty. (Ethics of our fathers, 6,6) The thirty qualities (virtues, and privileges accorded) referred to have been enumerated in the Talmud tractate Sanhedrin, folio 18. An alternate interpretation of the words: יודוך אחיך: all the Israelites collectively, not only the members of his tribe will become known as יהודים, “Jews,” derived from his name Yehudah. (B’reshit Rabbah 98,6) Not only this, but the Messiah, the king of the Israelites after the final redemption will be descended from him.

Ibn Ezra on Genesis 49:8:1

JUDAH. Thou art as thy name, (That is, thy name Judah means praise.) and thy brethren shall so praise thee. (The verse literally reads: Judah thou, thy brethren shall praise thee. I.E interprets thus: Judah thou art as thy name and thy brethren shall so praise thee.) When thy brothers shall see that Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee as to a king. This prophecy came to pass.

Or HaChaim on Genesis 49:8:1

יהודה אתה יודוך אחיך, "Yehudah- as to you, your brothers will praise you, etc." Why did Jacob have to add the word אתה when he addressed Yehudah? Apparently the word was meant to exclude someone else. Besides, why did Jacob not say: וידך, "and your hand, etc," instead of simply: ידך, "your hand?" The same applies to the missing conjunctive letter ו in front of ישתחוו לך.

Or HaChaim on Genesis 49:8:2

It appears that Jacob's intention was to assure Yehudah that contrary to the blessings for the other brothers which were predictions for the distant future after Israel would take possession of the land of Canaan, Yehudah himself would already experience the esteem of his brothers. We have confirmation of this in Chronicles I 5,2 where we read: "for Yehudah became more powerful than his brothers and a leader came from him." At the appropriate time, Yehudah's hand would be at the neck of his enemies. At that time his brothers would prostrate themselves before him and he would become their king. This prophecy was fulfilled during the reign of Saul when David won great victories and the Jewish people crowned him king.

Rabbeinu Bahya, Bereshit 49:8:1

יודוך אחיך, “your brothers will acknowledge you.” According to the plain meaning of the text this is a reference to the Israelites eventually acclaiming David, a descendant of Yehudah as their king. ישתחוו לך בני אביך, “the sons of your father will prostrate themselves before you.” He did not say: “the sons of your mother.” There was no need for him to say that Leah’s sons would acknowledge Yehudah as their leader. The point Yaakov made was that even the sons of his other wives would also acknowledge him as their leader. Yaakov referred to Yehudah (verse 9) as גור אריה instead of as אריה, a fully grown lion. He added the word גור seeing Yehudah had still been a child (less than 20 years old when the brothers first deferred to him). He called him אריה on account of his physical power which [paralleled that of the lion, the king of the beasts. He is also called גבור, to reflect Proverbs 30,30 “the lion is the mightiest of the beasts and recoils before none.” Yehudah is described in similar terms in Chronicles I 5,2.

Radak on Genesis 49:8:1

יהודה אתה יודוך אחיך, they will elevate you to the position of royalty instead of Reuven, for the royalty, or potential for royalty of which I have deprived him your brothers will bestow upon you. We have proof of this happening from Samuel II 5,1 when David was crowned in Chevron by all the tribes of Israel. We are told in Bereshit Rabbah 99,8 that when Yehudah saw that Yaakov suddenly served up Reuven’s sin, as well as that of his brother Shimon and Levi, he became afraid that his own sin with Tamar would be the next one to be referred to by his father. He only calmed down when Yaakov began his remarks to Yehudah with the words “your brothers will elevate you to the position of royalty because you had the strength of character to publicly acknowledge and repent your having slept with your daughter-in-law Tamar.”

Radak on Genesis 49:8:2

ידך בעורף אויביך, a reference to King David, who was victorious in all his wars against his enemies. We have a parallel verse said by David himself in Samuel II 22,41 ואויבי תחת לי עורף, “He made my enemies turn tail before me.”

Radak on Genesis 49:8:3

ישתחוו לך בני אביך, when they will observe that you are successful, then they will prostrate themselves before you and declare that you are fit to be their king. When Yitzchok blessed Yaakov in Genesis 27,29 he referred to “the sons of your mother” prostrating themselves before him. Seeing that Yitzchok had only one wife this was quite normal. Seeing that Yaakov had four wives it would not have been good enough to refer to the sons of Yehudah’s mother, as that would have included only half the tribes. By phrasing the blessing as applicable to the “sons of your father,” Yaakov included all 12 tribes.

Rashbam on Genesis 49:8:1

יהודה אתה יודוך אחיך, anyone who interprets these words to mean that the brothers ought to praise Yehudah is grossly mistaken. The reason that Yaakov transfers the status of leader of the brothers, and, ultimately, hereditary royalty to Yehudah, was not his excellence as much as his older brothers’ unfitness. Yehudah’s elevation to this status would be initiated by his own brothers by their own volition, not through his father imposing him on the rest of the brothers. (compare the end of our verse “and the sons of your father will prostrate themselves before you.”) In Numbers 26,20 when Moses appoints Joshua as his successor, G’d suggests that he on his own account transfer his mantle of leadership to Joshua, [although G’d could have removed it from Moses and then Himself have bestowed it on Joshua. Ed.]

Rashbam on Genesis 49:8:2

יודוך, they will crown you. The word is abbreviated in its spelling, being the equivalent of יהודוך, (as in Psalms 45,18) Similar constructions [a letter being omitted, Ed.] are found in Kings II 6,27 where we have יושיעך instead of יהושיעך). The latter and proper spelling is found in Samuel I 17,47 i.e. יחושיע. At any rate, even though the word יודוך is derived from הוד as in הוד מלכות, “regal majesty,” the letter י is not an integral part of the word, but is added as part of the constructions known as חטופי פ'ה, the first root letter in roots commencing with the letter ה being shortened in sound. When we encounter to word הוציא, a transitive past construction derived from the root יצא, the first root letter of יצא has actually been omitted, the letterה in הוציא not being part of the root, but substituting for the letter י of the root. The same is true of the root ישב and the transitive construction of that verb as הושיב. We encounter the same phenomenon in Exodus 15,5 where the Torah wrote ירה בים. In our case the root of יודך is הרה. [The author quotes more examples of this kind, which I think we can skip. Ed.]

Rashbam on Genesis 49:8:3

וישתחוו, in order to enthrone you.

Rashbam on Genesis 49:8:4

בני אביך, Yaakov chose this formulation because having had four wives it was the simplest way. On the other hand, when Yitzchok (who had only one wife) blessed Yaakov, he spoke of בני אמך, “the sons of your mother” (27,29)

Rashi on Genesis 49:8:1

יהודה אתה יודוך אחיך THOU JUDAH, THY BRETHREN SHALL PRAISE THEE — Because he rebuked the first three tribes in harsh terms Judah began to move away that he (Jacob) should not censure him for the incident with Tamar; Jacob therefore recalled him with words that would soothe him: Judah, you are not like these! — you your brethren may indeed praise (Genesis Rabbah 99:5).

Rashi on Genesis 49:8:2

ידך בערף איביך THY HAND IS ON THE NECK OF THINE ENEMIES — a prophecy fulfilled in the days of David, a descendant of Judah, who said (2 Samuel 22:41) “Thou hast also made mine enemies turn their back unto me” (Genesis Rabbah 99:8). (The Hebrew may signify, “Thou hast given me my enemies’ necks”)

Rashi on Genesis 49:8:3

בני אביך THY FATHER’S CHILDREN — Because they were born of different wives he did not say “thy mother’s children” as Isaac said (Genesis Rabbah 99:8). (He meant: all thy brothers will bow down to thee. Had he said “thy mother’s children”, he would have included only Judah’s brothers who were born of the same mother as himself.)

Rav Hirsch on Torah, Genesis 49:8:1

Indem Jakob seine Söhne mustert, um den zum Führer Tüchtigen zu finden und er bereits Reuben, Schimeon und Lewi für diese Führerschaft untauglich gefunden, ruht endlich sein Blick auf Juda mit dem Ausspruch: Du bists, du bist der Berufene, du vereinigst die erforderlichen Eigenschaften, die Reuben einerseits, Schimeon und Lewi andererseits nach entgegengesetzten Seiten hin fehlen; ידך בערף אויביך: nicht erst dein Schwert, deine natürliche Macht sitzt in dem Nacken deiner Feinde, du begehst keinen Mord, du brauchst keine כלי חמס deinen Feinden gegenüber. Die Entfaltung deiner natürlichen Macht wird so achtunggebietend sein, daß deine Feinde dir den Rücken kehren, dich nicht anzugreifen wagen und froh sind, wenn du sie in Ruhe läßest. Und nach innen wirst du in solcher edlen Überlegenheit dastehen, daß deine Brüder sich dir freiwillig unterordnen.

Sforno on Genesis 49:8:1

יהודה אתה, “you are the one who is fit to fill the position of royalty. The reason is that you are not stained with fatal flaws which would disqualify you from becoming king.

Sforno on Genesis 49:8:2

יודוך אחיך, your brothers will accept you as king as they admit that you are fit to rule.

Sforno on Genesis 49:8:3

ידך בעורף אויביך, so that they will flee from you so that you do not destroy them. We find a similar construction in Exodus 23,27 ונתתי את כל אויביך אליך עורף, “I will make all your enemies turn their backs on you.”

Sforno on Genesis 49:8:4

וישתחוו לך בני אביך; you will rule over all your brothers (fellow tribes), but not over all the other nations,

Siftei Chakhamim, Genesis 49:8:1

In the days of Dovid... [Rashi knows this] because Yaakov should have blessed Yehudah with, “You shall rule over nations,” or, “You shall be king.” Why did he say, “Your hand will be on the neck...”? To allude to Dovid. (Maharshal)

Steinsaltz on Genesis 49:8

The Sages state that when Judah heard Jacob’s harsh comments to his three older brothers, he was concerned that his father would rebuke him as well, 18 as he too had sinned in the past. Indeed, he began to retreat in hesitation, but his father called him back: Judah, not only are you not inferior to the others, but you, your brothers shall acknowledge you and give you honor; since your hand shall be at the neck of your enemies, as you will subjugate them. In addition, your father’s sons shall prostrate themselves to you, for you will rule over your brothers.

Tur HaArokh, Genesis 49:8:1

יהודה אתה יודוך אחיך, “as far as you, Yehudah are concerned, your brothers will have to admit to you, etc.” They will acknowledge you as already foretold in your very name, for they will realize that your hand will vanquish the neck of your enemies thereby saving them.

Tze'enah Ure'enah, Vayechi 52

“Judah, your brothers will praise” [49:8]. Judah saw that Jacob was denigrating his children, so he stood in back and did not want to show himself to Jacob. Jacob said to Judah: you are not like this; your brothers will praise you. (Rashi, Genesis, 49:8.)

Tze'enah Ure'enah, Vayechi 53

“Your hand will be on the nape of your foes” [49:8]. Your hand shall be on the nape of your enemies. That is, you will win your wars and your enemies will flee before you and will show their nape and their back. All of your brothers will bow down to you. (Hizkuni, Genesis, 49:8.)

Tze'enah Ure'enah, Vayechi 54

“Your father’s sons” [49:8]. Since Jacob had many wives and had children with each of them, therefore he says, all of your father’s children will bow down to you. That is to say, even though they are not your brothers from the same mother. (Rashi, Genesis, 49:8.)

Jewish Thought

The commentary on Akeidat Yitzchak 28:1:17 raises several questions regarding the actions and motivations of the brothers towards Joseph, the lack of explicit punishment for their treatment of him, the confusing statements about the Midianites and Ishmaelites, the details of Yehudah's family affairs, the behavior of Yehudah's sons, Tamar's actions and motives, and Yehudah's confession and role as judge in Tamar's case. Additionally, the text questions why Jacob refused to be comforted after Joseph's disappearance and why Potiphar's wife publicly accused Joseph of wrongdoing.

Akeidat Yitzchak 28:1:17

Some problems in the text of our story: 1) Since the brothers were all superior people who would neither ruin their father's old age nor heap guilt upon themselves, why did they treat Joseph as they did? This is especially puzzling since we know from Gittin 52, that dreams as a way of foretelling future events may be discounted, disregarded even? 2) Since the brothers appear to have feared that Joseph would rule over them, why did they reverse their intention and allowed Joseph to live? Surely this kept the chance of his dreams coming true alive? 3) Why did the brothers have to resort to subterfuge to get rid of Joseph? Why did they not simply kill him and bury him? Why did they so readily consent to changes in plan, such as Reuben's suggestion to throw him into the pit, and Yehudah's suggestion to sell him to the caravan of Midianites? From their entire behavior, it seems they wanted to avoid bloodshed and were only afraid of what Joseph could do to them if he remained alive and free at the same time. 4) Why did the Torah not report explicitly how the brothers were punished for their treatment of Joseph? In fact, it appears that they had heavenly assistance in carrying out their plan (Bereshit Rabbah 84). They appear to have been beneficiaries of their misdeed, getting the V.I.P. treatment in Egypt during the famine in later years, ensuring their own and their families' survival and well being. We seem to find here a classic case of the chote veniskar, the sinner who is rewarded for his sin. All these arguments lead one to believe that their actions might have been involuntary, pre-ordained and therefore not culpable, if we had not already explained previously that this was not the case. 5) If Joseph's reports to his father about his brothers' wrongdoing had been factual, he should have received a reward for alerting his father to actions which their father would not have been able to correct unless someone had told him about them. Why was he punished for this? If, on the other hand, his reports were not factual, the Torah should have written, "He made up evil reports," not "He brought home evil reports" (37,2)! 6) Hatred by the brothers is mentioned three times. We hear the word "jealousy" only in connection with the second dream, when there is no mention of the word "hatred." Why is this? Why are the words "to rule" and "to reign" used separately? What is the difference between them? 7) What prompted Jacob to send out Joseph to check on the welfare of the brothers on this of all days? Why did Joseph get lost? Why did the man whom he encountered tell Joseph about his brothers' plans to relocate? 8) Why did the brothers select a wild beast as their alibi instead of claiming that robbers had killed Joseph and that they had buried his remains? Why did Jacob not send a search party to find Joesph's bones to bury what was left? 9) What had been in Reuben's mind when he said "Do not shed blood?" His plan too would have resulted in Joseph's blood being spilled. Why did he say in his brothers' presence, "What will happen to me since the lad is gone!" Surely, this statement revealed to the brothers that he had intended to rescue Joseph? What is Rashi trying to say when he writes, "The holy spirit spoke here?" Even Yehudah's advice allowed for the chance of Joseph surviving and ultimately revenging himself. Why the confusing statements about the Midianites and the Ishmaelites? 10) Why did Jacob refuse to be comforted (see Moed Katan 27, that one must not grieve for the dead excessively)? The statement should have read, "Jacob was unable to accept comfort." 11) Why is the sequence of the story interrupted by the affairs of Yehudah and Tamar? Why does the Torah have to tell us the name of Yehudah's first father-in -law? What do the names of his three sons denote, and why are we interested in reading about Yehudah's whereabouts at the time Sheylah was born? 12) Since Yehudah's two older sons seem to have died for sins that gentiles are not culpable for, namely the deliberate wasting of semen, how could they have been guilty of the death penalty not even having been aware that there was a prohibition? What did Onan mean by saying that the issue would not be his? 13) Why did Yehudah delay marrying off Sheylah seeing that the reason he gave, "Maybe he will die too,” would apply for the remainder of his entire life? 14) How did Tamar know that Yehudah would want relations with her even if he did encounter her at a place where harlots customarily stationed themselves? Having encountered him, why did she set such a high price on her favors that she endangered her whole plan? Why did she become pregnant with twins? Why does the Torah give such a detailed report about the strange behavior of the infants during their birth? 15) What do our sages in Sotah 7 mean when they heap praise on Yehudah for his honesty in saying, "She is more righteous than I" i.e. that he publicly confessed without considering that by doing so he degraded himself in public? Either a harlot had been permitted for a man to lie with before the Torah had been given, or he could have married her as a partner in a levirate marriage. In either case, what was the great admission he made? How did he expose himself to public disgrace by admitting to conduct which was perfectly legal? If on the other hand, Tamar was legally as out of bounds to him at that time as she would be after the Torah legislation had been revealed to the Jewish people, he had committed a shameful act by living knowingly with a harlot, or he had engaged unknowingly in a forbidden incestuous relationship with his daughter-in-law, and a continuation of such relations was certainly out of the question? Besides, who had appointed Yehudah both judge and jury in the case of his daughter-in-law, that he had the right to execute her? Since when does a judge preside over a case in which he has a personal interest? 16) It is strange that Potiphar's wife should make a public issue of her involvement with Joseph, a revelation which would reflect discredit upon her regardless of the appearance of her having been wronged. She could have waited for Joseph to weaken at a later date. Why did Joseph leave his clothing behind when he ran out of the house?

Kabbalah

The People of Israel recite the Shema every day, emphasizing the oneness of God and the protection provided by the concept of brotherhood. This is reflected in the letters of Shema forming the word "Name", with "brother" serving as a protector. The connection between Judah and the preservation of She is highlighted through the presence of the letter Dalet in his name.

Tikkunei Zohar 57b:15

And because of this, the People of Israel say every day: (Deut. 6:4) Hear O Israel Y”Y ELoQeYNU Y”Y One – Shm’a (Hear) Eḥad (One) , whose letters form SheM (Name) , AḤ (brother) , ’EiD (witness) . ‘Brother’ (aḥ) protects Her, because: (Prov. 17:17) ... and a brother is born for adversity, and about that it is stated: (Ps. 32:7) You are a ‘concealment’ (seter) for me, (Deut. 28:6) Blessed are you in your coming... (Gen. 49:8) Judah – you, your brothers will acknowledge... – because in him Judah – YeHUDaH is YQVQ, and in him is the the letter Dalet (ד) , – in Him, She is preserved.

Midrash

The Midrash discusses the blessings given by Jacob to his sons before his death, focusing on Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, and Naphtali. It mentions how Reuben was unstable as water and how Simeon and Levi were brothers who acted violently. Judah was praised for his strength and leadership, symbolized by the lion. Zebulun and Issachar were commended for their partnership in providing for the needs of the people. Dan was compared to a serpent, while Gad was associated with troops. Asher's land was known for its richness, and Naphtali was likened to a hind let loose, symbolizing freedom and agility. Each son's characteristics and future roles are explored in the text.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 13:14

Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father. “Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26). The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish. Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon. “One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them (Solomon and the Messianic king.) ruled over seventy nations, which exist from one end of the world to the other end. From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden. (A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way.) A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land. “Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot] (The word menahot can also refer to meal offerings, which typically consist of high quality flour.) to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world. Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense. “One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father. “And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings. (Targum Onkelos on the verse. Shelamim) , because they were full-fledged righteous men, (Shelamim is expounded as though it is written shelemim, complete.) and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it. “Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”

Bereshit Rabbah 66:4

“Peoples will serve you, and nations will prostrate themselves to you. Be a lord to your brethren, and your mother’s sons will prostrate themselves to you. Cursed be one who curses you, and blessed be one who blesses you” (Genesis 27:29). “Peoples will serve you” – these are the seventy nations. “And nations will prostrate themselves to you” – these are the descendants of Ishmael and the sons of Ketura, in whose regard it is written: “Ashurim, Letushim, and Leumim” (Genesis 25:3). “Be a lord to your brethren” – this is Esau and his chieftains. “And your mother’s sons will prostrate themselves to you” – here it says: “And your mother’s sons will prostrate themselves to you,” but elsewhere it says: “And your father’s sons will prostrate themselves to you” (Genesis 49:8). It is that Jacob, because he took four wives, Leah, Rachel, Zilpa, and Bilha, he says: “Your father’s sons.” Isaac took Rebecca, he said: “Your mother’s sons.” “Cursed be one who curses you…” – and elsewhere it says: “Those who bless you are blessed, and those who curse you are cursed” (Numbers 24:9). It is that Bilam, because he was a hater, began with a blessing and concluded with a curse. Yitzḥak, who was a lover, opened with a curse and concluded with a blessing. Rabbi Yitzḥak bar Rabbi Ḥiyya said: The wicked, because their beginning is tranquility and their end is suffering, they begin with blessing and end with curse. The righteous, because their beginning is suffering and their end is tranquility, they begin with curse and end with blessing: “Cursed be one who curses you, and blessed be one who blesses you.”

Bereshit Rabbah 98:6

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). “Judah, you shall your brothers acknowledge” – your brothers acknowledge you; your mother acknowledges you; I, myself, acknowledge you. (All acknowledge you as worthy of honor and kingship. ) Rabbi Shimon ben Yoḥai said: All your brothers will be called by your name. A person does not say: I am a Reubenite, I am a Simeonite, but rather: I am a Jew [Yehudi]. (Judah is called Yehuda in Hebrew.) Rabbi Yehuda bar Simon said: This is analogous to a king who had twelve sons, and there was one who was more beloved to him than all of them, and he gave him a portion of his own and a portion with his brothers. (Similarly, Judah was its own tribe, and additionally the entire nation became known as Jews. ) “Your hand will be at the nape of your enemies” – how many times did Joshua prostrate himself so that the nape would be shown him, but it was not granted to him, as it is stated: “Please, my Lord, what can I say after [Israel] has turned [its nape before their enemies?]” (Joshua 7:8). To whom did He grant it? To David: “My enemies, you had them turn their napes to me” (II Samuel 22:41). Why? Because it was his ancestral endowment, as it is written in his regard: “Your hand will be at the nape of your enemies.” “Your father’s sons will prostrate themselves to you” – here it says: “Your father’s sons will prostrate themselves to you,” but elsewhere, it says: “Your mother’s sons will prostrate themselves to you” (Genesis 27:29). It is that Isaac, because he took only one wife, said: “Your mother’s sons will prostrate themselves to you.” But [when] Jacob [gave blessings], because he took four wives, it is written: “Your father’s sons will prostrate themselves to you.”

Bereshit Rabbah 99:8

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). Simeon and Levi, too, emerged with their faces crestfallen, and Judah feared that [Jacob] would mention the incident of Tamar to him. He began calling him: “Judah, you shall your brothers acknowledge [yodukha].” The Holy One blessed be He said to him: ‘You confessed [hodeita] (Hodeita has the same root in Hebrew as the term yodukha. ) in the incident of Tamar; your brothers will acknowledge you to be king over them.’ “Your hand will be at the nape [beoref] of your enemies” – this is David, who descended from him, and in whose regard it is written: “My enemies, You had them turn their backs [oref] to me” (II Samuel 22:41). “Your father’s sons will prostrate themselves to you” – Isaac said to Jacob: “Your mother’s sons” (Genesis 27:29), as he had only one wife, Rebecca. But Jacob, who had four wives, said to Judah: “Your father’s sons.” “Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion; and like a great cat, who shall rouse him” (Genesis 49:9). “Judah is a lion cub; from prey, my son, you ascended” – from the prey of Joseph, as you said: “What profit [is there if we kill our brother and conceal his blood?]” (Genesis 37:26). Alternatively, “from prey” – from the prey of Tamar, as you saved four lives – you, Tamar, and her two sons. (When Tamar’s pregnancy became known, Judah sentenced her to death, thinking she had committed sexual immorality. When she proved to him that he was the father, he conceded that she was innocent and ordered her life spared, after which she gave birth to twins. See Genesis, chapter 38. ) The Holy One blessed be He said to him: ‘You saved four; I will save four of your descendants – Daniel, Ḥananya, Mishael, and Azarya.’ He called him four names: “Judah is a lion cub”; “he crouched and lay like a lion, and like a great cat, [who shall rouse him?]” (Numbers 24:9). (Thus, Judah is referred to as a lion, a cub, again a lion, and a great cat. ) “The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is the royal throne: “Your throne is of God forever; the staff of righteousness” (Psalms 45:7) – when? “The ruler’s staff from between his feet” – with the arrival of the one to whom kingship belongs, of whom it is written: “With feet will the crown [of pride of the drunkards of Ephraim] be trampled” (Isaiah 28:3). “Until Shilo arrives” – the one to whom kingdom belongs [shelo]. “And to him nations will assemble [yik’hat]” – the one who dulls [mak’heh] the teeth of all the nations, as it is stated: “They will place hand over mouth; their ears will be deafened” (Micah 7:16). Alternatively, “and to him nations will assemble” – the one for whom the nations of the world will assemble, as it is stated: “The root of Yishai, that stands as a banner of the peoples, nations will seek him” (Isaiah 11:10). (In other words, the verse here is a reference to the Messiah, as is the verse in Isaiah. ) “He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – when He will gather all of Israel, which is called “vine,” as it is stated: “You transported a vine from Egypt” (Psalms 80:9). “And to the branch of the vine his donkey’s foal” – this is the one in whose regard it is written: “He is humble, and riding upon a donkey…” (Zechariah 9:9). Another matter: “And to the branch of the vine his donkey’s foal” – it is the one who plants all of Israel like a vine branch. How does he do so? “I will sprinkle pure water upon you” (Ezekiel 36:25). “He launders his garments in wine” – as wine is abundant within his borders. And in the blood of grapes, his clothes [suto]” – suto is nothing other than error, as it is written: “If your brother…will entice you [yesitekha]…” (Deuteronomy 13:7). (This is referring to one who incites another to engage in idol worship.) If they err in halakha, it will be laundered within his domain. (It will be clarified before the Great Sanhedrin, in the Temple, which is located in the tribal portion of Judah.) “His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12). “His eyes shall be red [ḥakhlili] from wine” – from here you learn that wine is abundant in his domain, like a person who says to another: ‘Pour for me, and again, as my palate is sweet to me, a sweet palate for me, for me [ḥeikh li li].’ “And his teeth white from milk” – due to the merit of the Torah, “if your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18).

Ein Yaakov (Glick Edition), Avodah Zarah 2:2

(Jos. 10, 13) And the sun stood still .........written in the book of Yashar. What is the book of Yashar? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to (Genesis) the book in which the birth of Abraham, Isaac, and Jacob, who are named Jesharim (the upright), as it is said (Num. 23, 10) Let me die the death of the righteous Jesharim, etc. And where is it hinted [that such a miracle will occur with Joshua]? From (Gen. 48, 19) And his seed shall become a multitude of nations, i.e., when shall his seed become a multitude of nations? At the time when Joshua stopped the sun. (Jos. 10, 13) And the sun stood still in the midst of the heavens, and hastened not to go down about a whole day. How many hours? Said R. Joshua b. Levi: "Twenty-four hours; it went six [hours] and stopped six, went six, and stopped six, the entire episode lasting a whole day." R. Elazar said: "Thirty-six hours, it went six [hours] and stopped twelve, it went six, and stopped twelve; its stopping time was equal to a whole day [24 hours]." R. Samuel b. Nachmeni said: "Forty-eight, it went six and stopped twelve, went six and stopped twenty-four, for it is said, And it hastened not to go down about a whole day." According to the above, they differ in the additional hours of that day.We are taught in a Baraitha: Just as the sun stopped for Joshua, so also did it stop for Moses. An objection was raised from (Ib. ib. 14) And there was no day like that before it or after it. If you wish, in the time of Moses it stopped for fewer hours, or if you wish, it may be said that in Moses' time there were no hailstones mentioned, as the passage says (Ib. ib. 11) And it came to pass, as they fled from before Israel, etc., that the Lord cast down great stones, and said: To teach the sons of Judah the bow, Behold it is written in the book of Yashar. What does Yashar mean? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to Genesis [as said above]. And where is it hinted [that Judah will be fighters]? It is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies. Which is the weapon that needs the hand against the neck? It is the how," R. Elazar, however, maintains that the book of Yashar refers to Deuteronomy. And why is it named Yashar? Because there is a passage (6, 18) And thou shalt do that which is right (Yashar) and good in the eyes of the Lord. And where is the intimation of this? (33, 7) Let the power of his hands. And which is the weapon for which both hands are needed? It is the bow." R. Samuel b. Nachmeni said: "It refers to the book of Judges. And why is it called Yashar? Because therein is written (17, 6) Every man did what seemed right (Yashar) in his eyes. And where is it intimated [in the Biblical text]? (3, 2) To teach them war. And what is the weapon for which teaching is necessary? This is the bow. And whence do we know that this refers to Judah? The passage reads (Ib. 1, 1) Who shall go up for us first against them? And the Lord said: 'Judah shall go up.' "

Ein Yaakov (Glick Edition), Megillah 1:37

(13) And Haman related to Zereth his wife and to all his friends. And then it is written: Then said unto him his wise men and Zereth his wife; first they are called friends, and then wise men? R. Jochanan said: "A man, even of any nation, who says an intelligent thing only should be termed wise (Chacham). If Mordecai be of the seed of the Judeans; i.e., they said: "If Mordecai is descended from other tribes, you will get the better of him; but if he be descended from one of these tribes — Juda, Benjamin, Ephraim, Menaseeh — then you cannot overcome him; from Juda, because it is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies; and the other three, because it is written (Ps. 80, 3) Before Ephraim, Benjamin and Menasseh, awaken thy might." But thou will surely fall before him. R. Juda b. Ilai taught: "What is the meaning surely fall [doubled in the test]? Infer from this that they said to him thus: 'This nation (Israel) resembles earth, and resembles stars; when they sink they sink to the dust, and when they rise they rise to the stars.' " (Est. 6, 14) They were yet speaking with him when the king's chamberlains arrived, and they hastened. From this we infer that they brought him in a hurry. For the adversary regardeth not the damage of the king. She said to him: "This enemy is not worth the damage he causes to the king; when he became jealous of Vashti, he killed her, and now he becomes jealous of me, and wants to kill me too." And the king arose in his fury … and when the king returned. From this we may infer that just as he had gone out in a fury, so he returned in a fury; he went to his garden and found that angels, in the form of men, were uprooting the trees of his garden and throwing them away. Upon his inquiry as to why they were doing it, he was informed that Haman had ordered them to do so. When he returned to his house he found Haman was fallen upon the couch, etc. It is not written, fell [active case], but, was fallen [passive case]; i.e., infer from this that an angel came and pushed him. And the king said: "Woe from inside, and woe from outside." And the king said: "Will he even do violence to the queen before me in the house?" Then said Harbonah, one of the chamberlains, etc. R. Chama b. Chanina said: "Harbonah the wicked had also been among those who had given the advice to make a gallows for Mordecai; but as soon as he saw that his plan was not fulfilled, he deserted Haman and went over to Mordecai's friends, and this interpretation is derived from the passage (Job 27, 22) And will cast upon him, and have no pity; out of his hand will surely escape. And the fury of the king [Shachacha] was appeased. What does the double (appeasing) stand for? One refers to the King of the Universe and the other refers to Ahasuerus. Others, however, say that one refers to the anger about Vashti and one about Esther."

Midrash Tanchuma Buber, Toldot 17:1

When Jacob came to bless Judah, he said to him (in Gen. 49:8): AND MAY YOUR FATHER'S CHILDREN BOW DOWN TO YOU, because he had a lot of wives. But Isaac, because he only had Rebekah, said to Jacob (in Gen. 27:29): AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU. (Gen. R. 66:4.)

Midrash Tanchuma Buber, Vayechi 12:5

(Gen. 49:6:) FOR IN THEIR ANGER THEY KILLED A MAN, when they killed Shechem ben Hamor. He said to them: You have afflicted me. Immediately (in vs. 7): CURSED BE THEIR ANGER SO FIERCE. These tribes were unable to dwell together. Rather (ibid., cont.): I WILL DIVIDE THEM IN JACOB AND SCATTER THEM IN ISRAEL. Judah came in and < Jacob > praised him (in vs. 8): YOU, O JUDAH, YOUR BROTHERS SHALL PRAISE (rt.: YDH). In your case, your mother gave praise (rt.: YDH) through your name (Judah, rt.: YDH). When she bore you, she said (in Gen. 29:35): THIS TIME I WILL PRAISE (rt.: YDH) THE LORD; < THEREFORE SHE CALLED HIS NAME JUDAH (rt.: YDH) >. And what did she see to praise in Judah? It is simply that she had given birth to Reuben and foreseen Dathan and Abiram (in Numb. 16:1); so she had not given praise over him (i.e., Reuben). She had given birth to Simeon and foreseen Zimri; so she had not given praise over him. She had given birth to Levi and foreseen Korah; so she had not given praise over him. When she gave birth to Judah, she immediately gave praise (rt.: YDH) over him because he made a confession (rt.: YDH) in the Tamar incident, as stated (in Gen. 38:26): THEN JUDAH GAVE ACKNOWLEDGMENT AND SAID: SHE IS MORE RIGHTEOUS THAN I. (See Gen. R. 99 (another version):8 (= p. 1279 in the Theodor-Albeck edition).) His father said to him: Your mother has given praise (rt.: YDH) over you, and you have made a confession (rt.: YDH). Therefore your brothers shall praise (rt.: YDH) you. (Although the Buber text has “him” here, the correct reading must be “you.”) When Isaac blessed Jacob, he had said to him (in Gen. 27:29): AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU, since he had only one wife. But, since Jacob had four wives, he said (in Gen. 49:8): YOUR FATHER'S CHILDREN < SHALL BOW DOWN TO YOU >. (Gen. R. 66:4.) Why shall your brothers praise you? Because all Israel shall be called by your name, < i.e., > Jews. (Gen. R. 98(99):6. In Hebrew the word “Jews” is simply the plural of Judah, which in turn has the same root as the Hebrew verb meaning “praise.”) And not only that, but out of you is coming the Messiah, who is saving Israel, as stated (in Is. 11:10): BUT A SHOOT SHALL COME FORTH FROM THE STEM OF JESSE…. (Cf. Romans 15:12; Rev. 5:5.)

Midrash Tanchuma Buber, Vayechi 17:1

(Gen. 49:28, cont.:) AND THIS IS WHAT THEIR FATHER SPOKE TO THEM WHEN HE BLESSED THEM. EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. "Him" is not written here but HE BLESSED THEM. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:28 (= pp. 1227—1228 in the Theodor-Albeck edition); 99(100)4; Numb. R. 13:8; Cant. R. 4:7:1; cf. also Exod. R. 1:6, 16.) Why so? Because (in Gen. 49:8-22) he gave Judah the strength of a lion, Joseph the strength of an ox, (Shor. Although the Masoretic Text of Gen. 49:22, from which this allusion is taken, vocalizes this word as shur, i.e., “wall,” the present context requires that Joseph be likened to some animal.) Naphtali the lightness of a deer, and Dan the bite of a serpent. You might say that one is greater than another; < so > their commonality is < mentioned > at the end. EACH ONE WITH HIS OWN BLESSING … HE BLESSED THEM. Thus he distributed the land to them. He gave Judah the land which produces barley and Benjamin land which produces wheat. Even so, they had a commonality with each other in that they each would eat what belonged to the other. Ergo (in Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. "Unto them" is not written here but TO THEM. (Buber cites Samuel Jaffe ben Isaac Ashkenazi, Yefeh To’ar, a commentary on the Midrash Rabbah, Part I on Genesis (Venice, 1597—1606), who cites Rashi, on Gen. 24:7, and explains that “to them” (lahem) used with the verb “speak” (rt.: DBR), as opposed to its use with the verb “say” (rt.: ’MR), means that one is speaking “concerning them” rather than “with them,” which is what “unto them” (alehem) would have implied. So also Enoch Zundel ben Joseph in his commentary Ets Yosef, on Tanh., Gen. 12:16. For a suggested rendering, see the following note.) (Ibid.:) AND THIS < is how > someone like me is going to bless you, and at the place where I have stopped he is beginning. Thus it is stated (ibid.): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. (Apart from the words AND THIS (in the sense of ALSO THIS), there is another hint there that the verse has a wider meaning in that Jacob is simply alluded to as THEIR FATHER instead of by name. Like Jacob, Moses is a father of Israel.) When Moses arose, he opened (the blessing in Deut. 33:1) with AND THIS IS THE BLESSING < WITH WHICH MOSES, THE MAN OF GOD, BLESSED THE CHILDREN OF ISRAEL BEFORE HE DIED >. < He began > from where Jacob had stopped. Ergo (in Gen. 49:28 also): AND THIS. He said these blessings for them. When did they come to pass for you? From the time that you received the Torah, about which it is written (in Deut. 4:44): AND THIS IS THE TORAH. Note the AND THIS. And also, with whatever < expression > Jacob had closed his blessing, Moses opened for them. Moses said (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS. When Isaac blessed Jacob, he said (in Gen. 28:3): MAY GOD ALMIGHTY BLESS YOU. With what did he finally close his blessing? With a calling (according to Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. So, in the case of Jacob, where his father had stopped, from there he had begun (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. Then, Jacob stopped (in Gen. 49:28) with THIS; so Moses also, when he arose to bless the tribes, began with AND THIS (in Deut. 33:1): AND THIS IS THE BLESSING. And with what did Moses close? With BLESSED ARE YOU, as stated (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU? See < how > David opened (Ps. 1:1)! With BLESSED IS THE ONE. Ergo (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS.

Midrash Tanchuma Buber, Vayeshev 17:7

Another interpretation: Judah bar Shallum the Levite said: When she came out, the Holy One made her eyes light up and she found them after she had lost them because there is no finding except of what is LOST. Thus it is written (in Lev. 5:22): OR HAS FOUND WHAT IS LOST. Immediately she sent < her tokens of the pledge > to Judah, (according to Gen. 38:25) THE ONE TO WHOM THESE BELONG. She said to him (ibid., cont.): PLEASE ACKNOWLEDGE your Creator. (Gen. R., 97, New Version, on Gen. 49:8 (= p. 1214 in the Theodor-Albeck edition) explains that for Judah to acknowledge the Creator meant for him not to be ashamed in confessing the matter before flesh and blood. Cf. Sot. 10b.) Immediately (in vs. 26): JUDAH GAVE ACKNOWLEDGMENT. In that hour a heavenly voice (bat qol) came forth and said to him: You are to say: [She is pregnant from me; lest] she be burned. And afterwards he confessed: The affair stemmed from me. The Holy One said to Him: Judah, for me you have saved three lives from the fire and one (i.e., Joseph) from the pit. By your life, I will save < four lives > for you just as you have saved < them > for me. Who are they? Hananiah, Mishael, and Azariah from the fiery furnace (in Dan. 3:20-27) and Daniel from the lions' pit (in Dan. 6:16-23). What is written about them (in Dan. 1:6)? NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE DANIEL, HANANIAH, MISHAEL, AND AZARIAH. "From Hezekiah's children" (See PRE 52 at the end; Sanh. 93b.) is not written here, but FROM THE CHILDREN OF JUDAH. For what reason? For the reason that he had saved Tamar and her children < from the fire > and Joseph from the pit. When Reuben heard that Judah had confessed, he immediately arose also and said: I also have violated my father's beds (in Gen. 35:22). Eliphaz said to Job (in Job 15:17-18): I WILL INFORM YOU; HEARKEN TO ME. NOW THIS HAVE I SEEN, AND I WILL DECLARE THAT WHICH SAGES HAVE TOLD. These < sages > are Reuben and Judah. Therefore (in vs. 19): TO THEM ALONE WAS THE LAND GIVEN. When? (Ibid.:) AND NO STRANGER PASSED AMONG THEM. When Moses came to bless them, what did he say (in Deut. 33:6-7)? MAY REUBEN LIVE AND NOT DIE…. AND THIS IS FOR JUDAH….

Midrash Tanchuma, Ha'Azinu 3:1

(Deut. 32:1:) “Let my instruction drop down like the rain.” R. Joshua ben Levi said, “When Moses went up to the heights, the angels were about to kill him. (See ARN, A, 2:3; Shab. 88b; Exod. R. 28:1.) He said to them, ‘Is it because of the two things that were granted to me [from the heavens] that you wish to kill me?’ When they heard this, they left him alone. A parable: To what is the matter comparable? To a great merchant who was walking in a dangerous place. [When some] brigands (Gk.: lestai.) seized him [and] wanted to kill him, he said to them, ‘Is it because of the five minas (There are four hundred minas to a shekel.) in my hand that you wish to kill me?’ But they did not know that there were in his hand precious stones and pearls (Gk.: margaritai or margeleis.) which were invaluable. They said to each other, ‘What profit is there in killing him? He has nothing on him.’ So they left him alone. When he entered the city, he began to sell precious stones and pearls. They said to him, ‘When we captured you yesterday, you said, “There is nothing on me but five minas”; but now you are bringing out precious stones and pearls which are invaluable?’ He said to them, ‘When I spoke to you, I was in a dangerous situation.’ So also did Moses our master say to the angels, ‘There are [only] two things with me.’ [In fact] there was a great gift with him, as stated (in Ps. 68:19), ‘You ascended on high; [you captured captives; you received gifts for humans].’” (Some translations interpret the passage to mean that the gifts are from humans, but the midrash requires the interpretation given here.) Therefore David said (in Ps. 119:72), “The Torah of Your mouth is better for me [than thousands of gold and silver pieces].” It also says (in Ps. 19:11), “More delightful are they than gold, than much fine gold”; and it says (in Ps. 12:7), “The sayings of the Lord are [pure] sayings....” Israel said to Moses our master, “Fortunate are you, for your having received gifts.” He said to them, “If I had not said to the ministering angels that there were [only] two things, I should have been burned by their fire, but this Torah saved me from their hand. It was with reference to them that he said (in Deut. 32:2), “Let my instruction drop down like the rain.” “Drop down (rt.: 'rp)” must mean killing, since it is stated (in Deut. 21:4), “and they shall break the neck (rt.: 'rp) of the heifer there”; and so too with Judah, it states (in Gen. 49:8), “your hand will be on the neck (rt.: 'rp) of your enemy.” And my instruction must mean Torah, since it is stated (in Prov. 4:2), “For I gave you good instruction....” And why is Torah compared to rain? To say [that] just as rain erodes, as it states (in Job 14:19), “Water erodes stones”; so does the Torah erode a heart of stone. And this is related to that which our masters say (in Qidd. 30b), “If [the evil impulse] is [like] a stone, it will be dissolved. If it is [like] iron, it will be shattered.” Therefore, there is nothing that is good for a man besides killing himself over the words of the Torah and to constantly occupy himself with it, day and night. And it is so stated (in Josh. 1:8), “and you shall meditate upon them night and day.” And this is related to that which they said (in Meg. 6b), “If a man tells you, “I have toiled but I have not found,’ do not believe [it].” And it is therefore compared to rain. Just like there can be no world without rain, as it is needed to grow all good things; so can the world not survive without Torah, as it is stated (Jer. 33:25), “Were it not that I have established My covenant day and night, I would not have put the laws of heaven and earth.” And just like rain descends little by little, so too with the Torah, one starts at the beginning with the small count of aleph, bet, gimmel, and comes to the large count of kof, reish, shin at the end. So does one start and then one understands the Torah and its details. Another interpretation (of Deut. 32:2), “Let my instruction drop down like the rain.” Israel said to Moses our master, “You have not come to speak with heaven and earth but with the rain and the dew.” He said to them, “[Let me tell you] a parable. It is comparable to a wealthy person who went to honor the king. He took with him great ministers and honored men. [So when] he went into the king along with them, the king received them cordially.” So also did Moses say, “It is better for me to call for heaven and earth, the rain and the dew to be with me, so that when I call upon the Holy One, blessed be He, He will answer me.” For that reason he said to them (in Deut. 32:1-2), “Give ear, O heavens…. Let [my instruction] drop down like the rain…”; and [then] afterwards (in Deut. 31:3), “For I am proclaiming the name of the Lord.”

Midrash Tanchuma, Vayechi 10:6

Next he began to call out: Judah, thee shall thy brothers praise (Gen. 49:8). Because you acknowledged your guilt concerning what happened to Tamar, your brothers will acknowledge you as king over them. (Judah had sentenced Tamar to die, but reversed his decision when he realized that he was responsible for her behavior because he had not married her to his son Shelah as the law required (see Gen. 38.).)

Midrash Tanchuma, Vayechi 10:8

Thy father’s sons shall bow down before thee (Gen. 49:8). Isaac had said to Jacob: Thy mother’s son shall bow down (ibid. 27:29) because he had only one wife. However, since Jacob had many wives, he said to Judah: Thy father’s sons shall bow before thee.

Midrash Tanchuma, Vayetzei 6:3

Conversely, Leah spoke words of praise, and her offspring continued the tradition of praise. She declared: This time will I praise the Lord (Gen. 29:35); and of her son Judah it is said: Judah, thee thy brethren praise (ibid. 49:8). David (another descendant) said: Praise the Lord, for He is good (Ps. 118:1); and concerning Daniel it is said: Daniel kneeled upon his knees three times a day, and prayed, and praised (Dan. 6:11). R. Judah said: Silence is so very important that Rachel was privileged, because of her silence, to rear two additional tribes in Israel, Ephraim and Manasseh.

Midrash Tehillim 18:32

"And you have given me the back of your enemies." This passage speaks about Judah. Rabbi Joshua ben Levi said in the name of Rabbi Judah bar Elai that it is a legendary tradition that Judah killed Esau. When did this happen? When Isaac died, Jacob and Esau and all the tribes went to bury him, as it is written (Genesis 35:29), "And Esau and Jacob, his sons, buried him." They went into a cave and stood and wept, and the tribes stood and paid tribute to Jacob. They went out of the cave so that Jacob would not be disgusted and humiliated in front of them. Esau himself crawled into the cave. Judah went in after him and said, "Perhaps he will kill my father." Esau crawled in and found that he was seeking to kill his father. Immediately, Judah stood up and killed him from behind. Why did he not kill him face to face? Because Esau's face resembled Jacob's, so Judah honored him and killed him from behind. And this is why his father blessed him (Genesis 49:8), "Your hand shall be on the neck of your enemies." Why on the neck? Joshua argued before the Holy One, blessed be He, that He should give him the neck, but He did not give it to him. As it is written (Joshua 7:8), "What will you do for your great name when Israel turns its back?" Yet it did not help anything. To whom did He give the neck? To the tribe of Judah, as it is written, "Your hand shall be on the neck of your enemies." Similarly, David said, "And you have given me the back of my enemies" (Psalm 18:41). My interpreter said, "And this is for Judah," as it is written (Deuteronomy 33:7), "And this is for Judah," and he said, "Who taught his hands to fight for him?" From Migdal. As it is written (1 Samuel 17:49), "And the stone sank into his forehead, and he fell on his face." He did not need to fall, but after him, and why did he fall on his face? Because the angel pushed him on his face. The Holy One, blessed be He, said, "The mouth that blasphemes and reviles (may it hang in the air) will be closed in the dust." As it is written (Job 20:11), "His bones are full of his youthful vigor, but it lies down with him in the dust." Another explanation is why on his face, so that David would not be upset and go and cut off his head. He was paid twelve and a half pieces (on the side). His height was filled in front of him and behind him, six cubits and a span. Therefore, he fell on his face between the legs of David, as it is said (Psalms 110:1) "The Lord said to my lord, sit at my right hand." Another explanation is why on his face, because Dagon, his god, was troubled in his heart to fulfill what is said (Leviticus 26:30) "And I will cast your carcasses upon the carcasses of your idols." Another explanation is why on his face, to fulfill what is said (Psalms 18:41) "They cried, but there was none to save them; even unto the LORD, but He answered them not." I will destroy them; I will make the decision for their strange death, as it is said (Leviticus 25:46) "To be your property absolutely."

Sifrei Devarim 31:6

And thus is it written (Ibid. 35:22) "And it was, when Israel dwelt in that land, that Reuven went and lay with Bilhah, his father's concubine, and Israel heard." When Jacob heard this, he shuddered and said: Can it be that there is "base matter" in my sons! — until he was told by the L-rd that Reuven had repented, as it is written (Ibid.) "And the sons of Jacob were twelve" (including Reuven.) We are hereby taught that Reuven afflicted himself all of his days because of that act, until Moses accepted his penitence, viz. (Devarim 33:6) "Reuven shall live (in this world) and he shall not die" (in the world to come).

Musar

The Holy One Blessed be He does not withhold any reward due; Judah's saving of Joseph from death resulted in the L-rd's pity on the kingdom of the house of Judah, unlike the temporary kings of Israel who were all destroyed quickly, whereas the kings of the house of David were not.

Shemirat HaLashon, Book II 12:7

And see further that the Holy One Blessed be He does not withhold [any] reward [that is due]. We have already mentioned above that in the counsel of Judah there was also great good for Joseph, for he rescued him from death. It was in this regard that Jacob said about him (Bereshith 49:8): "Judah — you, will your brothers praise" (see Rashi there). Our sages of blessed memory have said that because he saved Joseph from death the L-rd pitied the kingdom of the house of Judah, not destroying their seed until the destruction of the Temple, unlike the other kings of Israel, who were all temporary. When one finished his [allotted] time, another arose and killed him and his entire household, not leaving a trace — as opposed to the kings of the house of David, of the seed of Judah.

Quoting Commentary

Rashi explains that the Sefer Hayashar refers to the book of Genesis, where it is hinted that Judah's descendants will be skilled archers. Rashbam notes the difference in blessings pronounced by Jacob and Yaakov. Rabbeinu Bahya discusses the symbolism of gemstones on the breastplate of the High Priest. Ramban interprets the verse about Dan judging his people as a reference to Samson's role in avenging the tribes of Israel. The Talmud compares Yosef and Yehudah's acts of Kiddush Hashem, highlighting Yehudah's public acknowledgment of his mistakes. Rabbeinu Bahya explains the significance of Rachel and Leah's actions regarding Yaakov's secret code. Machzor Vitry discusses the definitions of petuha and setuma in the Torah.

Daf Shevui to Avodah Zarah 25a:13

The first part of this quote is the same that we saw above—Sefer Hayashar is Genesis. Then the Talmud asks where the hint is in Genesis that the children of Judah should learn to use the bow. This they find in a creative reading of Jacob’s blessing in Genesis 49:8. Judah is told that his hands will be on the neck of your enemies. The midrash interprets this to mean not on the neck, but directed at their necks, with arrows.

Machzor Vitry, Laws of Sefer Torah 519:2

2 Masekhet Soferim has different definitions: a petuha is anything which does not start at the head of the line. A setuma is anything that stops in the middle of the line. How much must be left at the beginning of the line for it to be called a petuha? Enough to write a word of three letters. How much must be left in the middle of the line for it to be called a setuma? Enough to write a word of three letters. [End Masekhet Soferim quote.] Suppose he finished a paragraph at the edge of the page and started a new line, and left enough space at the beginning of that line to write three letters, and then started to write? Come and learn from the two sources; the baraita gives the essence of the issue. The baraita reasons that the beginning of the line is what determines a petuha, not the end of the line [so the example case is a petuha according to the baraita]; if one leaves a gap at the beginning and also at the end of the line, it is still a petuha. But the old siddur reasons that it is the end of the line that determines a petuha, not the beginning of the line [so the example case is a setuma according to the baraita]. [To avoid ambiguity, therefore...] if he makes a petuha with space both at the end of the line and at the beginning of the line it is good for both of them. This is correct. There is also another order of petuhot and setumot which seems entirely unconvincing. And these are the tagin of a sefer Torah and the petuhot and setumot according to the masoretic tradition. ביה שמו: the following words should be placed at the beginning of a line and the top of a column: Bereshit (Gen. 1:1); Yehudah ata yodukha (Gen. 49:8); Haba-im ahareihem bayam (Ex. 14:28); Shemor ve-shamarta (Deut. 12:28); Motza sefateikha (Deut. 23:24); Ve-a'ida bam (Deut. 31:28).

Rabbeinu Bahya, Bereshit 29:25:1

והנה היא לאה, “and lo and behold it was Leah.” Our sages (Megillah,13) ask the obvious question: “had she not been Leah up until now?” What did the Torah mean by writing “and here it was Leah?” They answer that Yaakov had supplied Rachel with a secret code to protect himself precisely against the duplicity practiced by Lavan under the wedding canopy when the girl’s face is veiled so the groom cannot see her. When Rachel became aware of what her father was doing, she realized that her sister was going to be publicly shamed. She therefore decided to spare Leah the embarrassment and told her of the secret code. Bereshit Rabbah 71,5 phrases it thus: “Rachel made silence her trademark (vocation); as a result all her sons were able to keep secrets, on the other hand, Leah made gratitude her trademark (vocation); as a result we find that all her sons are recorded as confessing errors and giving thanks to G’d. Binyamin, a son of Rachel knew that Joseph had been sold but he kept the secret. Saul, a descendant of Binyamin is reported in Samuel 10, 16 as ואת דבר המלוכה לא הגיד לו not telling even his uncle that Samuel had told him he would become king. [The uncle had been aware that Saul had had an interview with Samuel the Seer and titular head of the nation. The prophet had told him not to worry, that the asses had been located. Ed.] Another descendant of Rachel who was distinguished by keeping silent at crucial times was Queen Esther who obeyed Mordechai’s instructions not to reveal her identity even when such a refusal resulted in the King threatening to depose her.” (Esther 2,20). Leah’s son Yehudah confessed that he had been wrong in bringing Tamar his daughter-in-law to trial as a whore. Moreover, The Torah credits him with giving thanks to the Lord (49,8), and we find David, Yehudah’s most illustrious descendant composing innumerable hymns to G’d including Psalms 136,1 in which he asks the Jewish people to give thanks to the Lord. Another descendant of Yehudah, Daniel, was in the habit of praying to G’d as a way of giving thanks to Him (Daniel 6,11).

Rabbeinu Bahya, Devarim 25:11:1

והחזיקה במבושיו, “and she takes hold of his private parts;” a reference to parts of the male reproductive organ, the testicles, something causing the owner embarrassment on occasion. Onkelos translates the expression as בבית בהתתה, “the housing of his shame,” similar to Genesis 49,8 where Yaakov commends Yehudah for not being ashamed to admit he had been wrong. The Torah punishes the woman in question by writing: “you shall cut off her (offending) hand.” Clearly, the text is not to be understood literally, but it means that financial compensation be paid to the victim for the embarrassment he sustained. In all matters like this the Torah never decrees that the offending party be deprived of limbs or organs but that the value of the offending organ (or the organ lost by the injured party) be paid as compensation (Sifri 293). We have other similar examples of such legislation such as “an eye for an eye,” “a tooth for a tooth,” etc., where the sages always understood the wording to refer to compensation in financial terms (Baba Kama 83). The woman in question is certainly not guilty of having her hand cut off (even symbolically), seeing that what she did was only in order to save her husband. Nonetheless, the Torah does impose a financial penalty for her indiscreet behaviour.

Rabbeinu Bahya, Devarim 31:28:2

ואעידה בכם את השמים ואת הארץ, “so that I may call upon heaven and earth as witness against you.” Concerning this introductory statement, Moses continued with the words: האזינו השמים וגו' in chapter 32, 1. At this point he merely pointed out that heaven and earth would put their seal on his words at the end of the song in Haazinu. He invited heaven and earth to be present so that at the end of Haazinu they would be in a position to “sign” the document, much as witnesses to documents prepared in court are present during the preparation of the document so that they know what they are signatories to. He had made a similar statement earlier in 30,19. All of these passages were written on the same day. We have a halachah (Maimonides Hilchot Sefer Torah 7,3) that the words ואעידה, etc., have to be written at the top of the column in which the chapter commencing with the song האזינו השמים ואדברה commences. This would be the concluding letter (acronym) of the two words ב)י'ה שמ'ו), which are scattered throughout the Torah as letters which have to be written at the top of a column, i.e. the first letter of a verse respectively. Compare Genesis 49,8, Exodus 14,28; Exodus 34,11; Numbers 24,5, and our verse here commencing with the letter ו in the word ואעידה. I have already referred to this in Parshat Beshalach 14,28 in connection with the word הבאים. The letter ו in the word ואעידה is an allusion to the same letter in the tetragram. It is symbolic of the “heaven” which Moses said he is calling as witness.

Rabbeinu Bahya, Shemot 28:15:3

Scientific books claim that the basic number of gemstones, (not allowing for variants, mutations) are only 12 in number, so that they were all represented on the breastplate of the High Priest. They may be considered as the “patriarchs” of all other precious stones. The reason that the gemstone assigned to the tribe of Reuven was the אודם was the fact that it symbolised the blush on his face when he owned up to being guilty of his misdemeanour in Bilhah’s tent. The fact that he was not ashamed to admit his guilt is a credit to him reflected by this red-coloured stone known as “rubin.” It is supposedly found in certain areas at the bottom of the sea. It is chipped of a great rock beneath the sea, and is mined similar to silver and gold. The rock is known as Balax. Rubin and Balax are supposedly two names for the same kind of stone. The difference between them is only that the variety known as rubin is reddish looking. Onkelos also translates the word אודם as סמקן, a red stone. It is the choicest of a number of sub-categories of the same basic kind of precious stone. Seeing it is red, an essential colour reminding us of blood, it is reputed to have the power to protect a woman who wears this jewel against ever aborting any fetus she carries. Women who wear jewelry made from this stone will give birth to babies that have been growing in their wombs for the full nine months. The stone is even supposed to have positive effects upon women who are having a difficult delivery. If this stone will be crushed into powder and consumed with food and drink it displays properties similar to those of the דודאים (mandrakes?), the plant which Leah “sold” Rachel in order to help her achieve pregnancy (compare author’s comment on Genesis 30,14). The shape of those dudaim which Reuven had found at the time was the outline of a human being. This is the reason that the word אודם, normally spelled with the letter ו was spelled without that letter in order to draw our attention to the spelling which could be read “Adam,”אדם . The reading of the word teaches the nature of the stone, whereas the spelling teaches the effect of that stone, its function. Shimon’s stone פטדה, is a greenish-looking gemstone, similar to the turquoise colour of the sea in certain coastal cities. Onkelos also translates it as ירקן (emerald?). It is of the same group as the gemstone נפך, the stone with the name of Yehudah inscribed on it. Both are of similar colour, except that the stone described as נפך is the more precious of its group. It sparkles very much. The פטדה is inferior to the נפך both in colour and in sparkle. The greenish colour symbolises the terrible sexual licentiousness committed by that tribe who had caused the face of their leader Zimri to turn green in shame (Numbers 28,14). The same happened to all the other members of the tribe of Shimon who took part in that sin at that time. Darkon, dropsy, was the illness from which these people died. The positive feature of that gemstone is that it cools the body. This may be the reason it is found in hot countries such as Nubia (the Sudan). The people in that country are especially steeped in sexual licentiousness. They need to “cool off” in order to counteract their tendencies. This is why we read in Job 28,19 “topaz from Nubia cannot match its value (that of rubies).” The reason Job made this comparison was because these stones were found in Nubia. The stone which bore the name of Levi was the ברקת, known popularly as carbuncle (a rounded gemstone without facets). It is so called as it flashes just like a bolt of lightning, ברק. It illuminates like a lamp. Onkelos also translates it as ברקן, a flashing stone. This was the gemstone Noach hung in the ark to provide him with light. The Torah referred to this light in Genesis 6,15 צהר תעשה לתבה. Isaiah refers to it as אקדח, in Isaiah 54,12 where, speaking of the future of Israel he writes: ”I will make your battlements rubies and your gates of precious stones, i.e. לאבני אקדח.” The name is justified as it appears glowing like red-hot coals. A similar expression occurs also in Isaiah 50,11: “kindlers of fire.” The reason this stone was chosen to symbolise Levi was that the Levites illuminate the people by teaching them spiritual illumination, i.e. Torah, as we know from Deut. 33,10 יורו משפטיך ליעקב ותורתך לישראל, “they teach Your judgments to Yaakov and Your Torah to Israel.” We also know of Moses, who was of the tribe of Levi, that the whole house was filled with light when he was born as the Midrash (Shemot Rabbah 1,24) interpreted the words in Exodus there (Exodus 2,2) that “she (his mother) saw that he was good.” Furthermore, when Moses returned from Mount Sinai with the second sets of Tablets the Torah testified that the skin of his face emitted rays of light (Exodus 34,29). We have another verse (Kohelet 8,1) “a man’s wisdom lights up his face.” The positive value of this gemstone is that it is apt to enlighten the foolish, providing him with insights he never had. This is in addition to the general usefulness of that jewel in providing light just as does a lamp. People say that if one pounds this carbuncle into fine dust and mixes it with food or drink as one mixes certain medicinal herbs into the food it proves very capable of providing wisdom and opening up previously “closed” hearts. Yehudah’s name was inscribed on the gemstone called נפך as we mentioned already. This jewel is known either as merkedy or zemurah in Arabic. Onkelos’ translation azmoragdin, (emerald) can support either one of these names. He chose a combination of these two words. As already mentioned, it is a greenish stone of high luster and represented his shame-facedness in accusing his daughter-in-law Tamar’s pregnancy as being the result of harlotry when he himself had fathered the child she was carrying (Genesis 38,26). Seeing that he overcame his embarrassment and made a public confession of his own involvement, this stone, i.e. its color, was chosen as appropriate for him. In addition he also had had to bear the shame, i.e. his face turning green, in the matter of having sold Joseph and his father suspecting him of this though the matter had never been spoken of. When Yaakov blessed Yehudah on his deathbed saying: “from the prey, my son, you elevated yourself,” he wanted him to know that he suspected him of having been involved in the deception which had made Yaakov call out in anguish: “a wild beast has torn Joseph to shreds (Genesis 37,33).” When hearing his father say that he considered Yehudah as having elevated himself, i.e. having exonerated himself from that guilt, his face was restored to its original colour after all these years. It then resembled the appearance of the emerald giving off a sparkle. It is also written of Yehudah (Genesis 49,8) “your hand is at the neck of your enemy,” and the outstanding feature of the gemstone emerald is that people wearing it experience that their enemies turn their neck towards them, i.e. that they attempt to flee. This is the reason this jewel is known as נפך. The Bible comments on Yehudah’s bravery in battle more than once, and it is written of David (Samuel I 18,7) that he defeated his enemies in their tens of thousands, Of the messiah it is written: (Isaiah 11,4) “with the spirit (breath) of his mouth he will kill the wicked.” Issachar’s name was inscribed on a jewel called ספיר, sapphire, a jewel known as sephily of a blue colour. It had been assigned to Issachar because he was extremely wise and his tribe excelled in Torah knowledge. This has been attested to in Chronicles I 12,32. We have a tradition that the Tablets with the Ten Commandments were made of sapphire (Tanchuma Ki Tissa 26). We also find another reference to this jewel in Exodus 24,10 where the vision of G’d seen by the elders and the nobles is described as their observing with their mental eyes the appearance of bricks made of sapphire. It is a well known fact that the souls of Torah scholars are part of a whole bundle of souls beneath the throne of G’d’s attribute כבוד. This is derived from Ezekiel 1,26: “as the semblance of a throne, in appearance like sapphire.” The blue color of this jewel is not like the blue which denotes haughtiness similar to certain shades of red or green; on the contrary, it is a color symbolizing humility, modesty, a character trait equally becoming to both young and old. This is what Isaiah 57,15 meant when he wrote: “I dwell on high, in holiness; yet with the contrite and lowly in spirit.” The outstanding feature of this jewel is that it is good for one’s eyesight; this is the reason people have a habit of passing this jewel back and forth in front of their eyes. It was appropriate for Issachar as Torah also provides enlightenment. There is a popular saying that this jewel is useful in getting rid of all manner of pains and any swelling one experiences in any part of one’s body. The Torah too is a powerful remedy for all parts of the body. We have been told in Eyruvin 54 that if someone suffers from headaches the best remedy is to immerse oneself in the study of Torah. The name of Zevulun was inscribed on the gemstone known as יהלום, diamond. This gemstone is known as pirle, same as bedolach. It is clear, transparent. It is to remind us of “white” silver, an allusion to the material wealth of the tribe of Zevulun. We know from Yaakov’s blessing of Zevulun in Genesis 49,13 that he was a great trader sending his ships far afield in order to bring home wealth from foreign lands. It was appropriate therefore that the stone bearing his name was the diamond. The special property of the diamond for man is that it helps one to go to sleep, something Leah referred to when she (the mother of Zevulun) said after he was born: “this time my husband will make his permanent home with me” (Genesis 30,20). [I believe what the author meant was that possession of diamonds allows people to sleep easy as they feel emotionally and economically secure. Ed.] The name of the tribe of Dan was inscribed on a gemstone called לשם, known as opal, or ashtefassis. It shows a human face turned upside down, reminiscent of the time when the tribe of Dan attempted to reverse the norms of Judaism by appointing for themselves a non-Levite as religious leader (compare Judges 18,31). We find in Joshua 19,47 that a certain town previously called Leshem was renamed Dan in commemoration of the founding father of that tribe. This city became an integral part of the land of Israel. The name of the tribe of Naftali was inscribed on a jewel known as שבו, agate. It is commonly known as turquoise. [The various names which I have spelled in italics appear to be the equivalents of these gems’ names in Spanish or old French during the time of the author. Ed.] Onkelos also translates it as טרקיא. The special property ascribed to that gemstone was that it “pulls” man while riding in carriages or riding horses and enables him to become successful as a driver or rider. This occurs through man and beast developing mutual affinity for each other while man sits in the saddle. It was appropriate for Naftali to be associated with this gemstone as at the time he was born his step-mother Rachel had said that she had prevailed in a struggle with the attribute of Justice and her sister and as a result her handmaid had born this son for her. Rachel also had to use all her abilities (she thought) in order to have a son at least through her handmaid (compare Genesis 30,8). The gemstone bearing the name of Gad was the אחלמה, popularly known as crystal. This is why Onkelos translates the word as עין עגלא. A better known gemstone called lemon is similar to it but reddish in appearance. The reason this gemstone was used to symbolize Gad was that seeing the gemstone crystal is very common and everyone is familiar with it, the members of the tribe of Gad were also widely known as were the people who had been slain by this tribe in the wars of Israel against the Canaanites. This is the meaning of Deut. 33,20 וטרף זרעו קדקד , “tearing off arm, and even head.” The special property of this gemstone is that it reinforces the resolve of one’s heart when going to war and prevents one from becoming faint-hearted. The gemstone gives man strength. It is called אחלמה, as that word is connected to מלחמה, attributes needed to be successful in battle. The expression occurs in that sense in Isaiah 38,16: ותחלימני ותחיני, “You have restored me to health and have revived me.” The idea is that G’d made King Chiskiyah strong again. Another verse with a similar message is Job 39,4 where G’d speaks to Job about the health of the hinds, etc., saying יחלמו בניהם ירבו בבר, “their young are healthy (strong) able to grow up in the open fields.” The gemstone on which the name of the tribe of Asher was inscribed is called תרשיש, better known as cariolica, topaz, chrysolite. Its color is close to that of oil (olive oil). Others say that its color is azure-blue (compare R' David Kimchi). Onkelos translates it as כרום ימא, aquamarine. The reason is that the color of the sea resembles that of azure-blue. The name Tarshish appears also as a destination in the ship hired by the prophet Jonah, presumably because these gems could be found in that country. The special property of this topaz is to facilitate in the digestion of foods. It is even more important if one first pulverizes it and mixes the powder into one’s food. It will then make a mass similar to a mixture of flour and oil. The Torah extols Asher’s land portion within the land of Israel as being particularly full of oil, i.e. rich soil as we know from Yaakov’s blessing in Genesis 49,20. The gemstone bearing the name of the tribe of Joseph was called שהם, better known as onyx. The special property of this jewel is that its owners enjoy favor in the eyes of people. The letters in that stone also spell השם when read in a different order. This is an allusion to the verse in Genesis 39,2: “G’d was with Joseph and he became a successful man;” or, Genesis 39,24 “G’d made the warden of the prison like Joseph, etc.” Anyone who wears the jewel in the king’s palace will find that he becomes very successful and that his suggestions will be well received. The name of the gemstone on which Binyamin’s name was inscribed was ישפה, better known as jasper. It is a multi-colored gem consisting of red, black, green. Binyamin had many contradictory thoughts about the sale of Joseph by his brothers, all of which are reflected in the different colours of the jasper. The special property of that stone is that it stops the flow of blood. The reason this gemstone was assigned to the tribe of Binyamin had to do with the founder of that tribe not being able to decide if to tell his father that Joseph was most likely alive, or to keep silent as he could not foresee how Yaakov would react to such information. In the end he controlled himself, stopped himself, and did not reveal what he knew. The word ישפה may be understood as two words, i.e. יש פה, “he has a mouth,” or words to that effect. The name of that stone alludes to the fact hat Binyamin deserved credit for keeping silent about what he knew his brothers had done to his older brother Joseph. This completes the discussion about the twelve gemstones on the breastplate of the High Priest. All the details connected with the stones, the breastplate, the inscriptions, etc., are part and parcel of the detailed supervision G’d exercises over the fate of the Jewish people in all its aspects.

Ramban on Genesis 49:16:1

DAN SHALL JUDGE ‘YADIN’ HIS PEOPLE. This has the same meaning as in the verse, For the Eternal ‘yadin’ His people, (Deuteronomy 32:36.) which Onkelos translates as, “For the Eternal will judge the judgment of His people,” (Here also, the sense of the verse is: “Dan will judge the judgment of his people.”) just as in the expressions: Be thou my judge, O G-d, and plead my cause against an ungodly nation; (Psalms 43:1.) The cause of the widow. (Isaiah 1:23. The reference should rather be to Verse 17 there: rivu almanah (plead for the widow), which means rivu riv almanah (plead the plea of the widow). Here, likewise, the sense of the verse is: “Dan will judge the judgment of his people.” (T’chelet Mordechai. See my Hebrew commentary, p. 270, Note 39.)) The verse is thus stating that Dan will avenge the cause of his people, all the tribes of Israel, as one. (As explained further in the text, it is clear that Ramban is transposing the words of the verse and interpreting it in the following way: “Dan will judge his people,” that is, Samson, a descendant of the tribe of Dan, will avenge the cause of his people from the hands of the Philistines. And who are “his people?” All “the tribes of Israel.” And how will that help affect them? “As one,” that is, as one whole nation, for when, at the time of Samson’s death, the Philistines’ temple collapsed, all the lords of the Philistines (Judges 16:27) died, and thus all “the tribes of Israel as one” were delivered from their hands.) And the purport of it is as follows: The Philistines wronged all Israel many times. In the days of Shamgar the son of Anath (Judges 3:31.) they began their oppression of Israel, and in the days of Jephthah it is written, And He gave them over into the hand of the Philistines, (Ibid., 10:7.) and after the days of Abdon the son of Hillel, (Ibid., 12:13.) it is also written, And the Eternal delivered them into the hand of the Philistines forty years. (Ibid., 13:1.) There was none among the Judges who subdued them or had any victory at all over them. Now although it is written concerning Shamgar, And he smote the Philistines six hundred men with an ox-goad, (Judges 3:31.) this was not “vengeance,” relatively speaking, as it was not a great slaughter. (II Chronicles 13:17.) This is why it is written concerning Samson, And he shall begin to save Israel out of the hand of the Philistines, (Judges 13:5.) and he avenged the cause of Israel from them for he slew many people and killed all the lords of the Philistines. (See ibid., 16:27 and 30.) Scripture mentions yadin (he will judge), since this avenger was a judge, not a king. It is possible that this interpretation coincides with the opinion of Onkelos, who translated: “In his days his people will be delivered.” (Thus it is clear that Onkelos also explained the word yadin as meaning “will avenge.” See also my Hebrew commentary, p. 270.) It is possible that the expression, as one of the tribes of Israel, means “as the outstanding one of the tribes,” namely, Judah, concerning whom it is said, Thy hand shall be on the neck of thine enemies, (Above, Verse 8.) thus implying that this one also (The judge from the tribe of Dan, namely, Samson.) will be victorious over his enemies and subdue them.

Rashbam on Genesis 27:29:1

בני אמך, here the word וישתחו appears in the singular, whereas in a parallel blessing pronounced by Yaakov who had several wives (Genesis 49,8) the word וישתחוו appears in the plural.

Rashi on II Samuel 1:18:2

Behold it is written in the Seifer HaYoshor. This is written in Seifer Bereishis, which is the Seifer of the righteous, (Rashi is citing the opinion of Rav Yochonon in Avodah Zarah, 25a.) Avraham, Yitzchok and Yaakov. And where [In Bereishis] is it hinted at? "Your hand will be on the neck of your enemies." (Bereishis 49:8.) What type of warfare is it where he places his hand next to his forehead, (When pulling back the string of his bow. Rashi in Avodah Zarah, ibid writes the archer places his hand next to his eyes. This is how they sight their targets.) which is opposite his neck? (This interpretation reads the verse in Bereishis differently: “your hand will be on your neck.” See Marsho, Avodah Zarah ibid.) One must say: this is archery.

Redeeming Relevance; Genesis 6:60

The Talmud compares the greatness of Yosef to that of Yehudah, stating that they both were able to make a kiddush Hashem (sanctification of God). At the same time, the Talmud states that Yehudah was greater. Whereas Yosef ’s kiddush Hashem, pushing off the advances of Potiphar’s wife, was done in private, the Talmud points out that Yehudah’s acknowledgment that he had mistreated Tamar occurred in public (Sotah 10b and 36b). On the face of it, the comparison seems unfair. After all, Yosef ’s stand could have been taken only in private. Even as this is true, Yehudah’s gesture did not have to be public. On the contrary, Tamar allowed for what we would expect any savvy politician to do – taking care of his debt to her privately. Occasional scandals notwithstanding, this is inevitably the road of the Noachide politician. In Noachide politics, personal image is everything and consequently must be saved at all costs. Yehudah, however, as per the Talmud, is more interested in setting a personal example for his community than the resulting personal embarrassment. Thus, he went out of his way to make a private issue public, so that people could learn about the tremendous importance of honesty and accountability. In this, Yehudah is the prototype of a Jewish leader: completely focused on the content of his leadership, regardless of its personal political consequences. (Targum Yonatan on Bereshit 49:8 makes this exact point by understanding Yaakov’s blessing to Yehudah that his brothers will acknowledge him (as their leader) in the following manner: “Since you acknowledged the matter of Tamar, your brothers will acknowledge you….”)

Second Temple

Jacob gives Shechem to Joseph, representing the body and senses, as he is occupied with these things, while to Judah, who openly acknowledges God, Jacob gives praise and hymns. Shechem is received through toil, while Judah receives spiritual blessings. The wise man subjects both primary and secondary objects to himself, but then bestows them on those to whom they are suited.

Allegorical Interpretation of Genesis, Book III 8:4

[26] For this reason too Jacob gives as a special portion to Joseph Shechem (Gen. 48:22), the things of the body and of the senses, as he is occupied in toiling at these things, but to Judah who openly acknowledges God he gives not presents, but praise and hymns and hallowed songs from his brethren (Gen. 49:8). Jacob receives Shechem not from God, but by dint of “sword and bow,” words that pierce and parry. For the wise man subjects to himself the secondary as well as the primary objects, but, having subjected them, does not keep them, but bestows them on him to whose nature they are akin.

Talmud

In Megillah 16a:14, Haman's wise men advised him that if Mordecai was from the tribe of Judah, he would not prevail over him, citing biblical verses as proof. In Jerusalem Talmud Gittin 5:7:2, it is discussed how siqariqon laws did not apply in Judea due to persecutions, and in Jerusalem Talmud Ketubot 1:5:2, persecution in Judea is linked to a tradition of Jehudah killing Esaw. Finally, Avodah Zarah 25a:12 discusses how Judah's skill with the bow is alluded to in the Bible.

Avodah Zarah 25a:12

The Gemara further analyzes the verse in Samuel: And where is it alluded to in Genesis that Judah must be taught to use the bow? The verse states: “Judah, your brothers shall praise you; your hand shall be on the nape of your enemies” (Genesis 49:8). The Gemara explains: What is the form of warfare that requires one’s hand to be held opposite the nape? You must say that this is referring to the use of a bow. This is the referent of the verse in Samuel.

Jerusalem Talmud Gittin 5:7:2

HALAKHAH: “There was no law of siqariqon in Judea” etc. (This sentence and part of the next is also in Ketubot 1:5 (Notes 196–199). Variants are given by כ.) In earlier times they decided on a persecution in Judea because they had a tradition from their forefathers that Jehudah had killed Esaw, as it is written: “Your hand is on your enemies’ neck.” They went and enslaved them, took their fields and sold them to third parties. The original owners could come and repossess (After the Jewish court system was reestablished under R. Jehudah.) ; therefore the land was left absolutely in the hand of the siqariqon since they refrained from buying (As long as the court held that a forced sale was invalid.) . “They decreed that the law of siqariqon should not apply in Jehudah (Nobody had the right to reclaim from third parties land he had given away to save his life.) . When was this said? About war killings before the war (In the anarchy between the begin of the revolt and the occupation of the Land by Roman forces.) . But about anybody killed in and after the war, the notion of siqariqon does not apply (In Tosephta 3:10: “But about anybody killed in and after the war, the notion of siqariqon applies.” The Yerushalmi text should not be corrected based on Tosephta or Babli. Since one refers to the war of Bar Kokhba and the Hadrianic decrees in its aftermath, it is clear that the situation during and after the war was worse than before the war. One does not speak of a forced sale but of the rights of the heirs of a person who was killed and his land taken by Roman soldiers or civilians. It is clear that there was no sale. Since the greater part of the Jewish population of Judea was either killed in the war or deported as slaves, it made no sense for the organizers of the survivors to take notice of prior ownership. One has to assume that “Judea” means the Judean hills, to exclude the settlements in the plain centered around Lydda.) .” But are those killed before the war not like those killed after the war? Explain it that a siqariqon came and robbed and suppressed; there was no time left to write the sales contract before murder engulfed the entire world, that practice should not be partial (Robberies during the anarchy before the Roman invasion cannot be separated from what happened during the war; in both cases no documentation can be recovered.) .

Jerusalem Talmud Ketubot 1:5:2

HALAKHAH: “If somebody eats at his father-in-law’s,” etc. In earlier times (The only time when the Roman government could be supposed to act officially in the manner described was during Hadrian’s persecution in the aftermath of the war of Bar Kokhba.) they decided on a persecution in Judea because they had a tradition from their forefathers that Jehudah had killed Esaw (“Esaw” is a code name for Rome; e. g., Eccl.rabba to 5:7. The story that Jehudah killed Esaw when the latter wanted to kill Jacob at Isaac’s funeral is in Midraš Soḥer ṭob 18:32, mentioned in Sifry Deut. 348, quoted in Yalquṭ Šim‘ony 162. In the tradition of the Babli, Soṭa 13a, Esaw was killed by Ḥushim ben Dan at Jacob’s funeral.) , as it is written (Gen. 49:8.) : “Your hand is on your enemies’ neck.” They went and enslaved them (After the war of Bar Kokhba, most of the Jewish population of Judea were sold as slaves.) and raped their daughters; they decided that a soldier (Greek στρατιώτης. In the considerably toned down version of the Babli, 3b, it was only the general, ἡγεμών, who would exercise a ius primae noctis over girls married on Wednesdays.) would have sex with her first. They decreed that her husband should come to her when still in her father’s house (After the preliminary marriage.) ; for when she knows that her husband’s fear is on her she is drawn after him (The commentaries and S. Lieberman emend נִגְרֶרֶת to נִגְדֶּרֶת “she is fenced in.” This emendation has to be rejected since it is understandable that one should want the girl to be drawn to her husband and not to the soldier with whom she otherwise would have her first sexual experience.) . But is she not in the end being used for sex by a soldier? She is raped, and a rape victim is permitted to her husband (Sifry Num. 7, based on Num. 5:13.) . What did Cohanot do? They were hiding them. Why did they not also hide the daughters of Israel? That becomes talk (If everybody does it, it cannot be kept secret.) and the government hears it; then these and those will be taken together. What kind of a sign did they have? The talk of a cook (Greek μάγειρος, ὁ, “cook, butcher”.) in town: There is a wedding meal, there is a wedding meal (While in biblical Hebrew מִשְׁתֶּה is any festive meal, in rabbinic Hebrew the term is used exclusively for wedding festivities. Since one could not speak of weddings during the persecution, one spoke of the cook.) ; there is light in Beror-Ḥayil (Beror-Ḥayil was the residence of Rabban Yoḥanan ben Zakkai after the first war with the Romans; it must have been in the imperial domain of Jabneh, in the plain. Lights were lit to indicate an invitation to attend a forbidden circumcision, just as the presence of a professional cook indicated a wedding.) : a week for a son, a week for a son. When the persecution ended, the custom did not end. Rebbi Hoshaia’s (He taught in Galilee 100 years after the Hadrianic persecution. His family was from Judea, where his father still lived (Niddah 3:3, 50 c 1. 71).) daughter-in-law was pregnant when she married definitively.

Megillah 16a:14

The Gemara explains that their wise remark, which earned them their distinction, is contained in their advice: “If Mordecai be of the seed of the Jews [Yehudim], then you will not prevail over him” (Esther 6:13). The word Yehudim can also refer to people from the tribe of Judah. Haman’s wise men thereby said to him: If he descends from the other tribes, you can still prevail over him, but if he descends from the tribe of either Judah, Benjamin, Ephraim, or Manasseh, you cannot prevail over him. With regard to Judah, the proof of this is as it is written: “Your hand shall be on the neck of your enemies” (Genesis 49:8), indicating that Judah will emerge victorious over his enemies. And the proof that Haman cannot prevail over the others that were mentioned is as it is written with regard to them: “Before Ephraim and Benjamin and Manasseh, stir up Your might” (Psalms 80:3).

Targum

Yehudah's confession regarding Tamar will lead to his brothers acknowledging and praising him, with his name becoming associated with confession. He will have power over his enemies, who will be dispersed, and his father's sons will greet him first.

Onkelos Genesis 49:8

Yehudah, your brothers will praise you [you confessed, and you were not ashamed. Your brothers will acknowledge you.] Your hand will be on the neck of [overpower] your enemies. [Your haters will be dispersed. They will turn the back of their necks to you.] Your father’s sons will prostrate themselves to you [greet you first].

Targum Jerusalem, Genesis 49:8

JEHUDA, thee shall all thy brethren praise, and from thy name shall all be called Jehudaee; thy hand shall avenge thee of thy adversaries; all the sons of thy father shall come before thee with salutation.

Targum Jonathan on Genesis 49:8

Jehuda, thou didst make confession in the matter of Tamar: therefore shall thy brethren confess thee, and shall be called Jehudain from thy name. Thy hand shall avenge thee of thy adversaries, in throwing arrows upon them when they turn their backs before thee; and the sons of thy fathers shall come before thee with salutations.

גּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ׃ 9 J Judah is a lion’s whelp; On prey, my son, have you grown. He crouches, lies down like a lion, Like a lioness (lioness (So trad.) Taking Heb. lavi’ as referring to a different sex than ’ari earlier in the verse, given that it is the females who hunt for their pride. NJPS “king of beasts,” taking lavi’ as a breed of lion.) —who dare rouse him?
In Chasidut, Yehudah is compared to a lion symbolizing the Jewish people gathering sparks of holiness, with the Holy Temple reflecting God's relationships with gentile nations and the Jewish people. In Halakhah, the writing of second names is specified, and praying for suitable matches is encouraged. In Jewish Thought, Rashi and Ibn Ezra disagree on the significance of the flags of the tribes, which will be replaced by a single flag in messianic times. In Kabbalah, those who fear the Lord should strive for love, awe, fear, and humility. In Midrash, Judah and the Hebrew midwives are commended for their courage. In Musar, the connection between Yehudah and Dan is explained through future heroic deeds in the time of the Messiah. In Quoting Commentary, the twelve tribes of Israel were assigned specific standards with unique colors and symbols. In Talmud, the midwives compared the Israelites to animals, and different names for Nebuchadnezzar are discussed. In Tanakh, David and Solomon's leadership is acknowledged, and in Targum, Yehudah's leadership, strength, and bravery are emphasized.

Chasidut

Yehudah is compared to a lion in his youth, symbolizing the Jewish people in exile to gather sparks of holiness, leading to the final redemption. The structure of the Holy Temple reflects God's different relationships with the gentile nations and the Jewish people, with the latter being rewarded in the Hereafter for repentance and righteous deeds. Repentant sinners are placed on a higher ethical platform than those who have never sinned.

Kedushat Levi, Genesis, Vayechi 8

Genesis 49,9., “Yehudah is like a lion’s whelp; you ‎have grown from merely capturing prey, my son.” ‎‎Rashi’s commentary on this verse draws attention to the ‎fact that in the first half Yehudah is described as ‎גור אריה‎, “an ‎immature lion”, (as in Samuel II,5,2 describing David, while King ‎Sha-ul was still alive, whereas later on when he was on the throne ‎he is described as ‎אריה‎, a fully mature lion).‎ We have explained repeatedly, that the principal purpose ‎of the Jewish people having been sent into exile is to “save” some ‎of the “sparks” that had descended from the “Shechinah” so ‎that they could return to their celestial habitat. [Compare ‎reference to this concept on pages 21-22. Ed.] As soon as ‎this purpose of the exile will have been accomplished, and, as a ‎result, evil will have been expunged from our regions, seeing that ‎had it not been for Adam’s sin, it would never have been possible ‎to feel “at home” on earth, the final redemption will follow in its ‎wake.

Kedushat Levi, Genesis, Vayechi 9

An alternate explanation of the line commencing with: ‎גור ‏אריה יהודה מטרף בני עלית‎. We base this on a statement of our sages ‎in Midot 4,7 where the Mishnah says: “just as a lion is ‎broad in front and narrow in its rear, so the main structure of the ‎Holy Temple, the one known as ‎היכל‎, Sanctuary, was broad at its ‎entrance, whereas the two Sanctuaries, including the ‎קדשי קדשים‎ ‎at the rear of the structure, was narrow.” The symbolism derived ‎from this appearance of the Temple is that when G’d appears to ‎shower the gentile nations with all kinds of material blessings, the ‎reason is that He wishes to reward them for whatever good they ‎have done while on earth before they die, so that He does not ‎have to recompense them in the Hereafter. The very opposite is ‎the case in G’d’s relations with the Jewish people. G’d wishes to ‎store up as much of the reward due to his faithful Jews for the ‎Hereafter as is compatible with their lives on earth remaining ‎tolerable. When Yaakov says to Yehudah that he had arisen, i.e. ‎done repentance from his misguided treatment of his brother ‎Joseph whom he had treated as if he were the loot captured in a ‎hunt, this assured him of ample reward in the hereafter. We have ‎confirmation of that concept when the Talmud in B’rachot ‎‎34 states that the ethical platform occupied by repentant sinners ‎is far higher than the platform occupied by people who have ‎never sinned, and who therefore never had to repent.‎

Commentary

Jacob compares Judah to a lion's whelp, indicating his growth into a powerful lion, with the omission of a comparative term. The verse is proof of Judah's ability as a warrior, not just his saving of Joseph. After a lion tears its prey, it sits securely, unafraid of other animals. Judah is praised for rising from a prey, possibly alluding to his protection of Joseph and Tamar. Judah's ability to rise above the prey is seen as a prophecy of his future kingship and leadership.

Chizkuni, Genesis 49:9:1

מטרף בני עלית, “you removed yourself from the temptation to treat my son as your prey.” According to Rashi here; “you did not consider that killing my son Joseph would be an achievement.” Yaakov admits that he had once suspected him of having killed Joseph. In the Talmud Sanhedrin 6 and 7, the expression בצע used by Yehudah when persuading his brothers not to kill Joseph (37,26) is not understood as Yaakov praising Yehudah for not killing; rather it is a compliment to him for admitting to have been wrong when he accused his daughterinlaw Tamar of harlotry when it had been he who had sought out an assignation with someone whom he thought of as a harlot. He had cancelled the decree to execute her and the two fetuses she was carrying, thereby publicly shaming himself. (Genesis 38,26)

Da'at Zekenim on Genesis 49:9:1

גור אריה יהודה, all young free roaming animals are known as גור. Yehudah is distinguished as being described as a young lion, the king of the beasts. This was a hint that David, in due course, would be descended from him. The numerical value of the first letters in the three words:גור אריה יהודה, is the same as that of the three letters in the name דוד =14.

Da'at Zekenim on Genesis 49:9:2

מטרף בני עלית, “you removed yourself from the kill, my son;” [our author does not accept this as the appropriate translation. Ed] He interprets the line as a prophecy, i.e. David’s eventually becoming the King of all of Israel, will be based on the skills he will demonstrate in overcoming attacks upon him by a bear and a lion, and his having prevailed in those encounters. (Compare Samuel I 17,36) His performance when facing Goliath was witnessed by many, in addition.

HaKtav VeHaKabalah, Genesis 49:9:1

He equated him with a lion which is the strongest of the animals; and compared him to a young lion, regarding his lightness and alacrity [being] beyond the adult lion. That is why he used two nouns, as "cub" alone is also said about other animals when they are small; as it is stated (Lamentations 4:3), "Even jackals offer the breast, and suckle their cubs." And the intention here is cub of the lion species, and it is a construct phrase. And so did Yonatan ben Uzziel translate, "I compare you, Judah, to a cub that is the child of lions." But to me, it appears that gur is an expression of provoking, [like] the expression, "every day, they provoke (yaguru) wars" (Psalms 140:3); [and] "begin to inherit, and provoke (hitgar) war against it" (Deuteronomy 2:24). And the explanation of "gur lion" is a lion that is provoked, as he is at his most dangerous then.

Ibn Ezra on Genesis 49:9:1

JUDAH IS A LION’S WHELP. Jacob compared Judah to a small lion’s whelp, to a type of whelp that grows into a lion. (The Hebrew reads, gur aryeh. Gur (whelp) can be applied to any young animal. I.E. points out that gur (whelp) aryeh (lion) means a gur that grows up to be a lion, that is, a gur of the lion family (Cherez).) The comparative caf (meaning like) has been omitted, (Scripture reads: Judah is a lion’s whelp. It should have read: Judah is as a lion’s whelp (ke-gur).) as it is in When a wild ass’s colt (ayir pere) is born a man (Job. 11:12). (There, too, a caf should have been placed before ayir pere (a wild ass’s colt). We thus see that Scripture occasionally omits the comparative caf. However, it should be supplied by the reader.)

Ibn Ezra on Genesis 49:9:2

FROM THE PREY, MY SON, THOU ART GONE UP. My son, you appear to me as a lion’s whelp when thou art gone up from the prey. From the prey means after tearing a prey apart. (According to Weiser.) This is its plain meaning. For us to interpret it as referring to the saving of Joseph, (That it means: from the prey you brought up (saved) my son (Joseph). So Cherez. Judah saved Joseph by saying, What profit is it if we slay our brother and conceal his blood (Gen. 37:26).) Scripture should have written he’elita (thou brought up) (The hifil.) rather than alita (thou art come up) which is an intransitive verb. The rest of the verse (Which reads, He stooped down, he couched as a lion, etc. (Cherez). According to Krinsky and Weiser: the next verse, which reads, The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, is proof that our verse deals with Judah’s ability as a warrior and not with his saving Joseph. I.E. literally reads: “The following verse is proof.” Filwarg suggests that the word “following” is a scribal error.) is proof that the first part of the verse deals with Judah’s tearing of a prey and not with Judah’s saving of Joseph from being a prey. Observe the verse And she brought up (va-ta’al) one of her whelps (Ezek. 19:3). (And you will see that when Scripture wants to say brought up, it employs the hifil va-ta’al. Cf. Kimchi on Ezek. 19:3. Also see Cherez.)

Ibn Ezra on Genesis 49:9:3

[HE STOOPED DOWN, HE COUCHED AS A LION.] After a lion tears its prey it sits on its knees and couches in security and no other passing animal (The lion is not afraid of any other species of animal.) will cause it to get up and flee.

JPS 1985 Footnotes, Genesis 49:1

Heb. labi, another word for “lion.”

Or HaChaim on Genesis 49:9:1

גור אריה יהודה, "Yehudah is a lioncub." The Zohar section 1, page 237 explains that initially Yehudah would be like a cub, גור, whereas later on he would be a fully grown lion, אריה. If this was so, why did Jacob have to tell us that there was a time when Yehudah was still only a cub? Besides, what did Jacob mean when he said: מטרף בני עלית "you removed yourself from my son, from the kill?" According to our sages the word בני may be read both as belonging to what was mentioned before as well as to what follows, i.e. "you my son have arisen." Accordingly, Yehudah had distanced himself from what the brothers had done when Jacob had exclaimed: "my son has been torn to shreds." It is difficult to reconcile this with the facts. Why would Jacob have assumed suddenly that Yehudah had no share in the brothers' plot to deceive him and to make him believe that Joseph had become the victim of wild animals? On the contrary, is it not more likely to believe that Jacob had never suspected any of his sons to have laid a hand on Joseph? We must view the statement of our sages as דברי קבלה, as reflecting insights to which we are not privy. The words כרע רבץ מי יקימנו, also present a difficulty. Not only do these words not make sense as part of the blessing, but why did Jacob suddenly switch to indirect speech when up until now he had addressed Yehudah directly?

Or HaChaim on Genesis 49:9:2

In order to understand these verses a short introduction will enable us to gain a deeper insight into the ways of the Torah. We perceive Adam as a tree from which all the holy souls that would ever enter the world were suspended. When Adam sinned, evil assumed a limited rule in our world and captured many of these holy souls. According to our Kabbalists it has been the task of the Jewish people to rescue as many of these holy souls who are kept prisoners within the קליפה (forces of negative spirituality), using the holy Torah and G'd's commandments all of which G'd has implanted in our midst as our weaponry. On occasion, even a close personal attachment such as the rape of a person containing a holy Jewish soul and the impure soul of a Gentile may result in a new life of a positive kind. Shechem's deep-seated attachment to Dinah, the daughter of Jacob whom he had raped may be an example of such a phenomenon (Genesis 34,33). According to Kohelet Yaakov, Dinah infused Shechem with part of her holy soul, something which eventually resulted in the emergence and liberation of the soul of Rabbi Chanina ben Tradyon. This is alluded to in the word רחבת in רחבת ידים (Genesis 34,21) the letters of which are an acronym of the respective first letters in the name דבי חנינה בן תרדיון.

Or HaChaim on Genesis 49:9:3

On other occasions a soul which was taken captive at the time Adam sinned may emerge of its own accord at the time when the forces in charge of the קליפה decide to swamp earth with many new lives (souls). Such formerly captive holy souls who have initiated their own conversion to Judaism will often make every effort to pursue the path of goodness. This explains the phenomenon that converts very often become more meticulous in their observance of Jewish law than natural-born Jews. Ruth the Moabite and Naamah the Ammonite are part of the phenomenon we have just described. Their souls had become captive due to the acts of incest committed by their ancestor when Lot's daughters slept with their father. When their "captor" i.e. the force or angel in charge of releasing impure souls into the world, released a quantity of such souls, hoping to contaminate the earth with still more negative spirituality, two of the souls originally held captive escaped and turned out to become Ruth and Naamah. The fact that Ruth became the ancestor of David whereas Naamah became the wife Rechavam indicate the sins of their ancestor who slept with his daughters. Lot's older daughter who had the effrontery to call the name of her son i.e. מואב, i.e. "from my father," had committed a greater offence than her younger sister who called the child of that union בן עמי. The fact that Ruth was descended from Moab whereas Naamah was descended from Ammon reflects the phenomenon that the greater the spiritual morass that one has emerged from the greater the effort at one's spiritual rehabilitation. This is why David and a whole dynasty of kings is descended from Ruth, whereas Naamah the offspring of Lot's younger daughter is comparativeley less illustrious (compare Baba Kama 38 where the Talmud even attributes G'd's command to treat Ammon more mildly than Moab to the minor difference between the acts committed by Lot's two daughters). It is important to remember that if a person of lesser stature than Lot had perpetrated these acts he would not have had the good fortune that in the cause of centuries at least two good people came out of him. [I have some problem with the whole premise; according to the seven Noachidic laws it was perfectly permissible for a father to sleep with his daughter, all the more so since Lot was not even aware of it. Ed.] Just as there are different levels of righteousness amongst the observant Jews, i.e. goodness is a relative term, so there are different degrees amongst the people whose souls originate in the pool at the disposal of the forces of the קליפה. Amongst the many kings and leaders of Gentile society, all of whose souls originate in the pool of souls provided by the forces of the קליפה, some are models of virtue whereas others are models of debauchery, perfidy, and cruelty. This is the mystical dimension of what we are taught in Sotah 49 that בעקבות משיחה חוצפה יסגא, that "in the days preceding the arrival of the Messiah, effrontery will become prevalent." The sages meant that as the number of holy souls amongst the pool of souls controlled by the forces of the קליפה becomes more and more depleted, the tempering influence exercised on the whole pool of spiritually negative souls by the holy souls held captive will cease. This accounts for the fact that in days of old the souls that found their way back to the realm of holy souls produced spiritual giants such as Abraham, Sarah, Ruth and the like. Even in later generations converts such as Shemayah and Avtalyon are examples of souls who became spiritual giants amongst our people. Onkelos is another such example. Present day converts, however, are the souls who had already been greatly impoverished during their prolonged stay as captives amongst the pool of spiritually deficient souls, a pool which had been more and more depleted of such souls as the one of Abraham, Sarah, etc. The Talmud describes the period preceding the arrival of the Messiah by using the term עקבות, heels. This is an allusion to the pool of the impure souls which by that time will contain only relatively insignificant souls from the pool of holy souls that the forces of the קליפה had captured when Adam sinned. These souls are described as no more than "heels," the lower extremity of the human body, i.e. a relatively derogatory term. We can find confirmation of that thought in the Zohar 1, page 258.

Or HaChaim on Genesis 49:9:4

With the help of this introduction we can begin to understand the advice given by G'd to Yehudah when He sent His angel and almost forced him to have intercourse with the woman whom he considered a harlot (as described in Bereshit Rabbah 85,8). On the one hand, according to Torah law, it was not appropriate for Yehudah to have sexual relations with his daughter-in-law. [I have chosen this expression because Noachide law, which Yehudah was subject to, permits relations between a father-in-law and daughter-in-law. Ed.] Inasmuch as Yehudah was unaware of that woman's identity at the time, he did not know that he committed a forbidden act. Moreover, he acted under heavenly compulsion. The combination of all these factors enabled him to release the souls of Peretz and Zerach who were part of the souls captured by the forces of evil at the time Adam ate from the tree of knowledge. We know that these two souls contained within them great spiritual potential since great people are descended from them. The "captor" of such souls, i.e. the forces of the קליפה, can be presumed to have guarded them especially carefully so that they should not escape from his clutches. No wonder then that a great individual of the calibre of royalty such as Yehudah was needed to become the instrument of their release from that captivity. Unless such a soul had been accused of the morally depraved sin of incest (the appearance of it) it might never have been able to escape its original environment amongst the spiritually inferior pool of souls.

Or HaChaim on Genesis 49:9:5

This is what the Torah had in mind when it states, using indirect speech, i.e. G'd is speaking: גור אריה יהודה. This means that prior to Yehudah's union with Tamar he had only been a cub. This was also hinted at when his father had said to him previously: אתה יודוך אחיך, up until now you only merited that your brothers deferred to you by dint of some personal stature you possessed; this stature did not yet have historic significance. Yehudah acquired significance as a historic personality only as a result of his divinely induced union with Tamar. If you want proof of this, just search our records and see which great personalities other than Peretz and Zerach are descended from him. Once Yehudah had united with Tamar he qualified for the title אריה, a fully grown lion. Jacob then went on to explain the underlying cause of Yehudah's spiritual rise. It was מטרף בני עלית, "you my son were able to tear yourself away from the prey" i.e. from the pool of captive holy souls that had been snatched by the forces of the קליפה as the result of Adam's sin. Your divinely induced union with Tamar enabled some of these souls to become free once more and join the pool of holy souls. The sons you have acquired for yourself as a result of this union enable you to establish an everlasting dynasty.

Or HaChaim on Genesis 49:9:6

When the Torah continued with כרע רבץ, this is a reference to the prey which proved to be the source of Yehudah's spiritual ascent, something G'd had referred to when He told Cain in Genesis 4,7: "sin crouches at its door;" Yehudah had not had a prior opportunity to rescue the precious souls of Peretz and Zerach.

Or HaChaim on Genesis 49:9:7

When the Torah continues calling Yehudah both אריה and לביא, this is a hint that these souls were guarded within the קליפה by a power comparable to a לביא, so that only an אריה, a fully grown lion, had the power to rescue them. Yehudah was that "lion" of a holy soul who could perform such a deed successfully. As of that time the sceptre would not depart from Yehudah, i.e. he had laid the foundation for an enduring dynasty. We are still looking forward daily to the resumption of the monarchy by a descendant of Yehudah (the Messiah).

Rabbeinu Bahya, Bereshit 49:9:1-13

מטרף בני עלית , “from the prey, my son, you elevated yourself.” Yaakov referred to his suspicion that it had been Yehudah who had “torn Joseph like a wild beast” (37,33). Yaakov refers to Yehudah’s having had second thoughts when he had said: “what advantage is there in killing our brother?” He mentioned that “the scepter shall not depart from Yehudah until the arrival of Shiloh.” This was an allusion to the redemption from the exile in Egypt which was relatively close at hand (in terms of Jewish history). Yaakov did not feel that he could fail to allude to this redemption in view of the fact that this particular exile was about to commence as soon as he had died. How could he fail at least to allude to the first redeemer of Israel, the one who would be from the tribe of Levi, while he did allude to the eventual redeemer? He therefore alluded to the first and last redeemer by the same word, the numerical value of the word שילה being the same as the numerical value of the name משה, i.e. 345. The immediate meaning of the verse is that up until the arrival of the first redeemer, i.e. Moses, the leadership of the Jewish people will be in the hands of Yehudah. At that time the leadership of the Jewish people would revert to the tribe of Levi. Moses’ position of “king” is stressed in Deut. 33,5 ויהי בישורון מלך, “he became King in Yeshurun.” Concerning the appointment of Moses as de facto king of Israel Yaakov said here כי לו יקהת עמים, “for to him an assembly of people will congregate.” Deut. 33,5 phrases this as בהתאסף ראשי עם, “when the heads of the people would assemble around him.” The fact that the people of Israel are referred to as עמים, “nations (pl), is not unique but occurs also in Deut. 33,3. In other words, the paragraph containing the blessing of Yehudah contains also references to the first redemption the Jewish people would experience. In commenting on the plain meaning of the text of this verse, Nachmanides writes as follows: “the words ‘the scepter will not depart from Yehudah’ mean that Yaakov granted Yehudah the status of Royalty and blessed him by saying that he would not be deprived of that status by any of the other tribes. He assured him that as long as the Israel would be a kingdom, its king would be from the tribe of Yehudah The meaning of the blessing, however, was not that Israel would always be a kingdom and would always be ruled over by a king. After all we have an explicit verse in Deut. 28,36 that under certain conditions “G’d will lead you as well as your king whom you will set up over yourself to a nation you never knew, etc.” Moreover, it is an undeniable fact that nowadays we do not have a king nor princes.” It follows that Yaakov’s promise applied only to the periods in history when the whole Jewish people would be ruled over by a single king. If, temporarily, the Jewish people would be deprived of the conditions which call for it to be ruled by a king, in due course when the proper conditions return, the kingship would again be accorded to a member of the tribe of Yehudah.” This is why David said (Chronicles I 28,4) “The Lord G’d of Israel chose me of all my father’s house to be king over Israel forever. For he chose Yehudah to be ruler, and of the family of Yehudah, my father’s house; and of my father’s sons He preferred to make me king over all Israel;” We also have a verse in Chronicles II 13,5: “surely you know that the Lord G’d of Israel gave David kingship over Israel forever- to him and his sons- by a covenant of salt.” Seeing that by rights the kingship of Israel was granted only to descendants of the tribe of Yehudah, any kings from another tribe who occupied that throne were punished and could not perpetuate their dynasties. Even King Saul, the first king over Israel, was killed in battle and his sons died a violent death. The Hasmoneans (from the tribe of Levi) who claimed the throne of the Jewish people were all punished and died violent deaths as they had disregarded this cardinal rule established by Yaakov. The Hasmoneans wound up by becoming slaves to slaves (to the extent that any of them survived at all). He who took the crown by force was punished by having it taken away from him by force. Our sages in Baba Batra 3 go so far as to say that anyone claiming to be a descendant of the Hasmonean Kings is an impostor and is in fact a slave (who has falsified his genealogy). This is what Hoseah 8,4 had in mind when he said: “they appointed kings without My permission, and they made officers but not of My choice.” Apart from the fact that slaves or their descendants must not become Kings over Jews, the tribe of Levi and in particular the priests were prohibited from ascending the temporal throne. We have an explicit verse in Numbers 18,7 telling the Levites and the Priests to dedicate themselves exclusively to their tasks in tending to the altar and what is beyond the curtain. Seeing that the Hasmoneans who appointed themselves kings neglected to observe this commandment they became liable to such terrible punishment. The Jerusalem Talmud Horiot 3,2 specifically rules that priests must not be anointed as kings. Rabbi Yehudah there explains the linkage between Deut 17,20 “so that he and his descendants may reign long in the midst of Israel,” with the following verse (18,1) “the levitical priests, the whole tribe of Levi, shall have no territorial portion with Israel,” as clear evidence that the spiritual leadership of the Jewish people and its temporal leadership, i.e. the kingship, are to be separate. Ibn Ezra explains the words “the scepter shall not depart from Yehudah” as an indication that the kingship of Yehudah would not commence until David was crowned king. Accordingly, the word לא יסור must be translated: “he will not attain;” in other words: none of the descendants of Yehudah will attain a position of which it can be said that a “lawgiver has emerged from between his feet until Shiloh.” The word יסור does appear in that sense in Exodus 3,3 אסורה נא ואראה, as well as in Ruth 4,1 סורה שבה פה. In both instances the word expresses a desire to attain either information or it is an instruction to do something. עד כי יבא שילה, “until the coming of Shiloh.” According to the plain meaning of the text “until the destruction of Shiloh;” [the word יבא in the sense of “the sun is setting, i.e. its light is failing. Ed.] We also have a specific verse indicating that the reign of the house of David did not commence until after the destruction of Shiloh. In Psalms 78,67-70. Asaph says: ‘“He rejected the clan of Joseph; He did not choose the tribe of Ephrayim. He did choose the tribe of Yehudah, Mount Zion, which He loved. He built His Sanctuary like the heavens, like the earth that He established forever. He chose David, His servant, and took him from the sheepfolds.” Historically speaking, after the destruction of Shiloh (in which Eli presided as High Priest) the prophet Samuel anointed David as King (while Saul was still on the throne). It is also possible to explain this entire paragraph in which Yaakov blesses Yehudah without reading anything between the lines. Yaakov alluded to two redeemers, both in the distant future. The first one is David, son of Yishai. The second one is David reincarnated as the Messiah. I believe the very fact that the Torah devotes three separate verses to Yehudah’s blessing before mentioning the excellence of the territory Yehudah would inherit in the land of Israel (verses 11-12) supports this line of interpretation. In each of the three verses 8-10 Yehudah is mentioned by name; (something most unusual, something that does not occur in connection with any of the other sons). The reason that the name of Yehudah appears on three separate occasions in his blessing is that the blessing refers to three distinct periods of Jewish history. The Torah refers to Yehudah, son of Yaakov. Then it refers to King David. Finally, it refers to King Messiah. The first verse in which Yaakov says that his brothers will acknowledge Yehudah refers to his biological son Yehudah. In that verse Yaakov blesses his son by granting him גבורה, both spiritual and physical strength, the ability to lead his brothers in warfare as well as the authority needed to be a leader. To make certain we understand this, Yaakov addressed Yehudah by saying to him: אתה, “you.”. The second verse, where Yaakov speaks of Yehudah as גור אריה, a lion cub, he refers to King David. The reason he calls him “Yehudah” in that verse is because David is descended from Yehudah. He refers to him as גור, “a cub,’ i.e. not fully matured, as at the time when Samuel anointed David, Saul was still the effective King over Israel. David qualified for the description אריה, “lion” only after Saul had died. The words מטרף בני עלית “you arose from the prey my son,” is a reference to David having been saved from Saul’s persecution of him The words כרע רבץ כאריה, “he crouched and lay down like a lion,” refer to the time of Solomon, David’s son, when each and every Israelite is described as securely resting “under his grapevine and under his fig tree” (Kings I 5,5). Finally, the third verse, in which Yaakov says לא יסור שבט מיהודה, “the scepter will not depart from Yehudah,” is a reference to Israel’s final redeemer the King Messiah. This is why Yaakov said עד כי יבא שילה, “until ‘Shiloh’ arrives, i.e. a “son” of David [descendent, reincarnate]. The reason Yaakov described the final redeemer as “Shiloh” instead of as a son (descendant) of Yehudah is that he wanted to make sure we understand that this final redeemer would be a human being in the full sense of the word, i.e. born משלית אשה, “by woman including her afterbirth.” [Clearly the author wants to dispel the Christian concept of the Messiah being the “son of God.” Ed.] The letter ה at the end of the word שילה is a reference to the last letter in G’d’s Ineffable Name י-ה-ו-ה, a certain attribute of G’d. We have discussed this on numerous occasions. This “letter” is also known in kabbalistic jargon as בתו של אברהם, “the ‘daughter’ of Avraham,” the one married to King Solomon, the one who represents the foremost attribute of the Messiah. Concerning this attribute the prophet uses five separate expressions in Isaiah 11,2-3: “The spirit of the Lord shall alight upon him: a spirit of wisdom and insight; a spirit of counsel and valour; a spirit of devotion and reverence for the Lord. He shall sense the truth by his reverence for the Lord.” In his time “the land shall be filled with knowledge of the Lord as waters covers the sea” (verse 9). The meaning of our verse then is: “once Shiloh=the Messiah has arrived, the kingship will never again depart from this descendent of Yehudah.” According to a Midrash quoted by Rashi, the word שילה is a composition of the words שי לו, “at that time people will bring gifts to him” (the Messiah). According to Onkelos the meaning of the word שילה is שהמלכות שלו, “the kingdom belongs to him.” In this connection my own teacher Rabbi Shlomoh Adret explained that the word עד in this instance means the same as לעד, “forever.” This is to teach that the word עד does not belong to the expression כי יבא שילה. This explains why Onkelos translated it as “forever.” Onkelos translated the word כי יבא שילה as דייתא משיחא, “when the redeemer arrives.” Anyone who translates the sequence as “until the Messiah arrives” is in error. The whole message is that once the Messiah arrives the kingship will not depart anymore from Yehudah forever. We find confirmation of this theme in Daniel 2,44: “In the days of these kingdoms the G’d of heaven will establish a kingdom that will never be harmed nor will its sovereignty be left to another people; it will crumble and consume all these kingdoms and it will stand forever.” Seeing that the Christians have used this very verse to prove their theory that the Messiah (in the form of Jesus) has already arrived by interpreting our verse that the rule of Yehudah would last only until the advent of the Messiah, my teacher responded to them that, on the contrary, Yaakov stated and Daniel predicted that the kingship of Yehudah once it commences will endure forever Seeing this is not the case in our time, this is proof that the Messiah has not come until now. You should realise that when Yaakov said עד כי יבא שילה, the first redeemer as well as the last redeemer are both included. [By the “last” redeemer, the author refers to the period of the resurrection. Ed.] Both will be descendants of Yehudah and both will tend the flock of G’d in the Holy land. This is what the Talmud (Sanhedrin 91) had in mind when it discusses the fact that in Exodus 15,1 the Torah reports Moses and the Jewish people as אז ישיר instead of as אז שר “then he will sing,” instead of as “then he sang.” This wording is considered as proof that the resurrection is a Biblical Promise. Devarim Rabbah at the end of the third section uses Exodus 34,1 where G’d tells Moses to carve the second sets of tablets himself, the ones which G’d in turn will inscribe with the Ten Commandments. G’d said to Moses: “by your life, seeing you went to such lengths to secure a second set of tablets for the Jewish people in this life, when the time comes and I will send the prophet Elijah in advance of the Messiah, you too will reappear on earth.” What proof do we have that the opinion cited by the Midrash is correct? We read in Nachum 1,3: “He (G’d) travels in בסופה, whirlwind, and storm.” This is a reference to Moses of whom it is said ותשם אותו בסוף, “she (his mother) placed him in theסוף . Of Elijah we are told that ויעל אליהו בסערה השמים, “Elijah ascended to heaven in a storm” (Kings II 2,11). We have other allusions and predictions concerning the same matter such as Micah 7,15 who predicts that G’d will perform miracles in those days which parallel or excel those He performed during the time of the Exodus. The prophet quotes G’d as saying to him אראנו נפלאות, “I will show him miracles.” We would have expected G’d to say: “I will show you miracles.” This can only mean that G’d will display miracles to him who has once before experienced such miracles. This is the reason that as soon as Yaakov had concluded with his blessing for Yehudah, he added אסרי לגפן עירה ולשרקה בני אתונו, “he will tie his donkey to the vine and his donkey’s foal to the vine branch.” The similes refer to the excellence of the land of Israel, its produce and its fruit. A Midrashic approach based on (Bereshit Rabbah 99,8) The words יודוך אחיך, “your brothers will acknowledge you,” are designed to put Yehudah’s mind at rest. When Yehudah had heard his father chastise all three of his older brothers he had become afraid that his father would level criticism at him also.for his having slept with Tamar. Instead, his father used the word יודוך as a reminder of Yehudah owning up to his making his daughter-in-law Tamar pregnant. This confession of his would cause his brothers to acknowledge him as their leader. He would be their king both in the terrestrial world and in the world to come. In this terrestrial world 30 kings descended from Yehudah ascended the throne. We know this from Ruth 4,18 “these are the descendants of Peretz, etc.” When you count the number of Kings starting with David through Yehoyachin you will find a total of 20 kings. The Temple was destroyed during the reign of Tzidkiyahu. David was the tenth generation from Peretz son of Yehudah. David will also be pre-eminent in the world to come as we know from Ezekiel 37,25 “and My servant David will be their prince forever.” מטרף בני עלית. These words are understood by the Midrash as referring to four people whom Yehudah saved personally, i.e. Joseph, Tamar, Peretz and Zerach. G’d saved four more people, all of them descendants of Yehudah, i.e. Daniel, Chananyah, Mishael and Azaryah. Thus far Bereshit Rabbah. The Midrash tells us that G’d saved Daniel from the pit of lions as a reward for Yehudah having saved Joseph from the pit. He saved the three righteous men Chanayah, Mishael and Azaryah from a fiery death at the hands of Nebuchadnezzar’s furnace (Daniel 3,25) because Yehudah their ancestor had saved Tamar and the twins Peretz and Zerach inside her womb from death by burning. The Midrash refers to further repercussions in the distant future due to Yehudah’s conduct, citing the fact that the first Temple was built by Solomon a descendant of Yehudah whereas the second Temple was built by Zerubabel, also a descendant of Yehudah. (compare Chagai 2,23), Zecharyah 4,9 and Zecharyah 4,7) The third Temple which we hope will be built soon will be erected by the King Messiah, also of David’s i.e. Yehudah’s descent. We base this on Isaiah 11,10. A kabbalistic approach to the words יהודה אתה יודוך אחיך, sees in the name Yehudah the beginning of an expanded awareness of a mystical connection between this world of matter and the celestial world of the spirit. The word יוודך אחיך suggests that he will be the one who transmits greater awareness of these connections to the other brothers. If Yehudah mastered the attribute of גבורה it was due to his ability to acknowledge his own mistakes. The letters in his very name are indicative of this. We find something similar in Genesis 29, 34-35 where Leah acknowledged with thanks that she had given birth to more children for Yaakov than she was entitled to on the basis of each of Yaakov’s wives bearing him three sons. Leah expressed her feelings in naming her fourth son יהודה. [The ethical lesson to be learned from all this is that gratitude, i.e. acknowledging that G’d does more for us than we are entitled to, leads to a deeper understanding of the mystical bonds that hold the terrestrial world and the celestial world together. Ed.]

Radak on Genesis 49:9:1

גור אריה יהודה; at the beginning of his career he would be only a גור, a cub, one that has not attained maturity. Even so, such a lion is stronger than all the other beasts. Yehudah was also the first of the tribal princes to offer his inaugural sacrifice (Numbers 7,12). When it came to the war against the Canaanites in Judges 1,2 this tribe was the one leading all the others. Again, at Geva in Binyamin (Judges 20,18) the tribe of Yehudah was in the lead in the tragic civil war against the tribe of Binyamin. [at any rate a heavenly voice or the High Priest after consulting the Ephod had announced that Yehudah should be in the lead. Ed.] The first of the Judges who were heads of the nation after the death of Joshua who had failed to appoint a successor, was Othniel son of Knaz from the tribe of Yehudah. (Judges 3,9). Eventually, when David was appointed King of all the Israelites, this גור, “young lion,” became a fully grown mature lion, i.e. אריה,

Radak on Genesis 49:9:2

מטרף בני עלית, due to the surfeit of loot you rose to a position of distinction and glory as we know from Samuel II 8,13 “David gained fame when he returned from defeating Edom in the valley of Salt.”

Radak on Genesis 49:9:3

כרע רבץ כאריה, my father of blessed memory explained this verse as follows: during the period of David, Yehudah crouched as does a lion who at the time when he is afraid of other ferocious beasts does not lie down and relax, but only crouches. This he does in order to be able to rouse himself at a moment’s notice when attacked. However, at a time when he does not face imminent danger he lies down relaxed. Similarly, David. Seeing that he was involved in wars practically during the entire period of his reign and had to be ready to rise at a moment’s notice to face his enemies and to kill them, he was like a lion concerned about staying alive. However, his son Solomon, could afford to lie down in repose seeing that all the nations were afraid of him and none dared attack him. There was no one around who would rouse him from his slumber.

Rashbam on Genesis 49:9:1

גור אריה יהודה, an expression similar to כפיר אריות, (Judges 14,5) the young, not fully grown lion is called גור, whereas the fully mature lion is known as כפיר as we know from Ezekiel 19,2 בתוך כפירים רבתה גוריה, “a young lioness crouched among the fully grown lions.” The young lion enjoys the advantage of speed and self-confidence, hence more aggressiveness, over an aging lion. It is not surprising therefore that when complimenting Yehudah, Yaakov compares him to a young lion rather than to a fully mature one who is already on the way to decline.

Rashbam on Genesis 49:9:2

מטרף בני עלית, you my son Yehudah, seeing that after you have risen from dealing with the spoils of war you had acquired stature and were held in awe, have lain down like a lion, supremely confident that no one would dare disturb your rest. No enemy will dare to become the one to disturb your sleep and to attack you. This is the plain meaning of the verse repeating the word Yehudah twice in the same sequence. All those who understood Yaakov as referring to the sale of Joseph in this verse do not understand the sentence structure nor paid attention to the tone signs.

Rashi on Genesis 49:9:1

גור אריה A YOUNG LION — He prophesied this with reference to David who, when he began his military career, was but as a whelp — as it states, (2 Samuel 5:2) “when Saul was king over us it was thou that didst lead out and bring in Israel” — but who later on became as a lion when they made him king over themselves. That is what Onkelos means by translating it “A ruler he shall he בשרויא” — at the beginning

Rashi on Genesis 49:9:2

מטרף FROM THE PREY (literally, tearing) — From the deed of which I suspected you when I said (Genesis 37:33) “Joseph is torn in pieces, an evil beast hath devoured him” — and by that Judah was meant who was likened to a lion —

Rashi on Genesis 49:9:3

בני עלית THOU WENTEST UP, O MY SON — from that murderous deed you withdrew saying, (Genesis. 5:26) “what profit is it if we slay our brother”, and similarly did he act when Tamar was condemned to death, for he said “She is righteous: mine is the blame” (cf. Rashi on Genesis 38:26), therefore as a reward כרע רבץ HE STOOPED DOWN, HE CROUCHED etc. — as we are told of the days of Solomon (1 Kings 5:5) “[Israel dwelt safely] every man under his vine etc.” (Genesis Rabbah 99:8).

Rav Hirsch on Torah, Genesis 49:9:1

Du vereinigst den Mut der Jugend und die Besonnenheit des Alters in dir, hast keine Lust an Kampf und Raub um des Kampfes und Raubes willen, bist keine Hyäne und kein Wolf, bist ein Löwe und über gemeinem Raubmord erhaben.

Rav Hirsch on Torah, Genesis 49:9:2

כרע רבץ וגו׳. Nicht in Kampf und Schlachtgewühl wohnt Judas Größe, nicht der aufflackernde Mut, der in der Stunde der Gefahr sich Achtung zu verschaffen weiß und dann erlahmt, ist, was ihn kennzeichnet; selbst wenn er ruht, bleibt er Löwe, die Achtung gebietende Größe, die er in der Ruhe entfaltet, schafft Sicherheit nach außen und gewährt unter seiner Leitung den Frieden, der die bestimmungsgemäße Entfaltung im Innern möglich macht. — Es ist zu bedauern, daß die eigentliche Bedeutung des לביא nicht bekannt ist. Sie ist gewiß so charakteristisch wie גור und אריה. Möglich, daß seine Bedeutung in der Wurzel לבה liegt, die rabbinisch: entflammen, anfachen, gleichbedeutend mit להב, heißt, und hieße לביא der Löwe in seiner Erregtheit, der entflammte Löwe. וכלביא מי יקימנו: wer möchte machen, daß er wie ein entflammter Löwe aufstehe!

Sforno on Genesis 49:9:1

גור אריה יהודה, although Yehudah is not a fully grown lion, i.e. not enjoying the trappings of royalty, possessing a land, etc, he is at least comparable to a lion cub, preeminent among his brothers. In the future he will rule as king in the full meaning of the word. All this, in spite of the fact that

Sforno on Genesis 49:9:2

מטרף בני עלית, you were spared by my son Joseph who did not kill you in his wrath although he hated you. This is the meaning of the words כרע רבץ כאריה, seeing that at that time he was like a crouching lion, one in repose, i.e. not representing a threat to anyone This is why Joseph did not issue you orders to kill you.

Sforno on Genesis 49:9:3

וכלביא מי יקימנו, once Yehudah will attain the position of king, he will be like such a lion who on occasion will lie down languidly just like a lion, a time when no one can frighten him into rising because he has become afraid of the enemy.

Siftei Chakhamim, Genesis 49:9:1

Likewise, when Tamar was sentenced to die... Rashi is saying that “my son” refers to Yehudah, not to Yoseif. [There are two proofs to support this:] First, Yehudah as well was Yaakov’s son, [so the verse would not say, “You (Yehudah) have risen above plundering my son (Yoseif).”] Second, Yehudah removed himself also from the plundering of Tamar, as Rashi explains. If he removed himself from plundering them both, why would it say [only] “my son,” referring to Yoseif? Perforce, “my son” refers to Yehudah.

Steinsaltz on Genesis 49:9

Judah is the first of many of the sons to be compared to an animal. Judah is a lion cub; from prey, my son, you rose up. Like a predatory lion, you emerge from each battle with the upper hand. Alternatively, this is possibly an allusion to the sale of Joseph. Jacob, who by now was likely aware of the details of the story, states that Judah saved Joseph and prevented his death. 19 He crouched, lay like a lion; and like a great cat, who shall rouse him? Just as no one would challenge a rising lion, so too the tribe of Judah shall be full of warriors, and its fear shall be upon the surrounding region.

Tur HaArokh, Genesis 49:9:1

מטרף בני עלית, “you my son, removed yourself from the prey.” The reason the simile of טרף, prey, is used by Yaakov, is that it is appropriate for someone described as אריה, lion. You got up and removed yourself from treating Joseph as “prey.” The word טרף here is to be understood as a transitive verb. Some commentators understand the word as an intransitive verb, so that the words מטרף בני עלית would be an allusion to David (re-incarnate of Yehudah) standing by the lion that had become his prey. He had succeeded in killing a lion and a bear, which gave him the courage to engage in battle against Goliath. (compare Samuel I 17,34) David’s victory over Goliath was the foundation of his subsequent greatness.

Tur HaArokh, Genesis 49:9:2

כרע רבץ כאריה, “He will kneel and crouch like a lion.” It is the nature of a lion that after having secured its prey it kneels and crouches, stretching out and not leaving that spot even if danger appears to threaten it. Here too, Yaakov alludes to David, who after securing prey, did not flee the site out of fear of a counter attack (avengers). Some commentators see in the words מטרף בני עלית, a description of how the Jewish people after vanquishing their enemies will arise, and assume a posture of fearlessness, unconcern. [as opposed to Yaakov who, after Shimon and Levi killed the male inhabitants of Shechem, worried about retribution by the surrounding Emorites. Ed.]

Tze'enah Ure'enah, Vayechi 55

“Judah is a lion’s whelp” [49:9]. Jacob prophesied about Judah that King David, who would lead all of Israel, would come from him. Shortly afterwards, he would be a strong king alone. That is to say, after King Saul’s death. (Rashi, Genesis, 49:9.)

Tze'enah Ure'enah, Vayechi 56-59

“On prey, my son, have you grown” [49:9]. Jacob said to Judah. I suspected you that you had attacked my son and killed him. However, you said, what profit would we have if we would kill him, and protected my son Joseph from death. With your daughter-in-law Tamar you learned that she became pregnant from you, and you rescued her from death. Therefore, you will be worthy that King Solomon will come from you. There will be peace and quiet in the time that he will live. So writes Rashi. (Rashi, Genesis, 49:9.) Hizkuni writes. “On prey, my son, have you grown” [49:9]. This means that you are praised, that you can attack and kill your enemies, the gentiles. (Hizkuni, Genesis, 49:9.) One asks a question about Rashi. How did Jacob praise Judah that he rescued Joseph? The Talmud writes: whoever praises Judah does not do properly, because he said to his brothers, what profit would we have if we kill Joseph? If they had profited, then they would have killed Joseph. (B. Sanhedrin, 6b.) Thus, Judah did not act properly with his words. Therefore, we explain that Judah first said, “what do we gain by killing” [Genesis, 37:26]. What kind of profit will we have if we kill him and shed the blood of a person, even one who is not our brother? How much more so, how can we spill blood, even if we would have great profit from our brother Joseph? (Devek Tov, Genesis, 49:9.) Therefore, Judah said, “he is our brother” [Genesis, 37:27]. That is to say, he is indeed our brother. If you want to follow the advice of Reuben who said to throw him into a very deep pit, so that we should not shed blood with our own hands, but he will die on his own, this is also not right, since he is still our brother. We find concerning Abel who was killed by his brother, Cain that the earth did not want to accept his blood. It cried out from the earth. Therefore, Judah said, “and covering his blood” [Genesis, 37:26]. If you will think to cover the blood with the earth when Joseph will die in the pit, it is nothing. The blood calls out from the earth. Therefore, the Talmud says that one should not say, “what profit.” This means what profit from talking about whether Judah was worthy to be blessed or to be praised. In any event, Judah was right in that he said, “he is our brother.” Therefore, there is no opinion that one should do anything to him. Therefore, Jacob also said, “on prey you grow” [49:9]. That is to say, because he was my son and you were also my son. You are brothers and therefore you saved him. Therefore, you are just to be praised and blessed.

Halakhah

In the Halakhah, it is stated that if a second name is derived from a Hebrew name, it should be written as "who is called," while if it does not resemble the Hebrew name at all, it should be written as "who is nicknamed." Additionally, when a man desires to marry a woman, he should pray for suitable matches for his sons, as exemplified by the marriage of our teacher Moshe to a convert and the delay in Yosef's marriage leading to David not reigning until he was thirty.

Sefer Chasidim 504:1

When a man is young and desires to marry a woman, he will then think about the improper thoughts and the grief from which he suffers; so he will think that when his sons will reach that age, he will have them marry. For it will give them grief to go without a wife. And sometimes he does not have the ability to do this; he should pray to God that He find him matches at the right time for all of their needs and betterments. Behold our teacher Moshe married a convert, when he saw that he could not go back to Egypt. And why were Peretz and Zerach born to Yehudah by way of a sin, even though Tamar was fit for him? It was because he caused Yosef to be sold, so that he did not marry a woman until he was thirty years old, it being because he was placed in jail. And since Yehudah caused it that he not find a wife until he was thirty, that is why David did not reign until he was thirty. Another explanation: "From tearing my son (Yosef) you arose" (Genesis 49:9) - you did not kill Yosef (you prevented his death), and caused him to become great when he was thirty. That is why David reigned when he was thirty.

Shulchan Arukh, Even HaEzer 129:16

If the second name is derived from a Hebrew name, such as "Yehudah Leon," we write, "Yehudah, who is called Leon," and if it does not resemble the Hebrew name at all, he should write, "who is nicknamed." Rem"a: The explanation of his words is that "Leon" means lion, and Yehudah is called "the lion cub Yehudah" (Genesis 49:9). According to this, one should write, "Yehudah, who is called Leib." However, there are those who say that whenever both names are in Hebrew, we write, "who is called," and if one is in a foreign language, we write, "who is nicknamed" (Hagahot Maimoni 3, Sefer Mitsvot Katan, and Kol Bo). There is no difference whether it [the foreign name] is derived from the [Hebrew] name or not, and therefore we write, "Yehudah, who is nicknamed Leib" and all the like, and such is the practice in these countries. Any family name is not written at all, whether it is Hebrew or a foreign language (Seder Gittin), and such is the practice. One who has a Hebrew name by which he is called to read from the Torah, and who also has a name in a foreign language, we treat the Hebrew name as the main one, and regarding the second one we write, "who is called." The same applies to a woman--we treat the Hebrew name as the main one. There are those who say that one who has two names, if he is typically called by both and nonetheless one of them takes more priority, we write, "So-and-so, who calls himself so-and.-so." If he is not typically called by the second, we write, "who is called" (Seder Gittin). Any nickname which is a disgrace to the divorcer, we do not write it in the bill of divorce (D"A). Therefore, for an apostate who returned, we do not write, "and any other name by which he is known" (M"K). Any nickname by which he is not known alone, but rather he is called by [that nickname] together with the main name, there is no need to write that nickname (T"H #235). However, if the Cutheans call him by that nickname alone, even though Jews do not call him that, there are those who say that we do write, "and any other name," even though we do not write that in any other document, and so too regarding family names (ibid.). It seems to me that one should not write that nickname at all, as is the practice regarding family names.

Jewish Thought

Rashi and Ibn Ezra disagree on the significance of the flags of the tribes in the wilderness, with Rashi connecting them to the placement of Jacob's sons during his funeral procession, and Ibn Ezra linking them to the blessings Jacob gave his sons. In messianic times, the multiple flags of the tribes will be replaced by a single flag symbolizing unity among the Jewish people, as described in Akeidat Yitzchak.

Akeidat Yitzchak 72:1:7

The many flags that the Jews displayed in the desert will be replaced in messianic times by a single flag symbolising "One nation, One G'd." (compare Isaiah 11, 12-13) Ephrayim, though the "senior," whose encampment in the desert was behind the tabernacle, and who harboured resentment of that fact, will no longer have cause for such resentment. A single flag will serve the entire nation alike. There will no longer be a need to have visible symbols to help concentrate on the presence of G'd, His hashgachah, etc. Rivalry between various parts of the nation, i.e. Yehudah and Ephrayim will cease at that time.

Guide for the Perplexed, Part 3 1:1

IT is well known that there are men whose face is like that of other animals thus the face of some person is like that of a lion, that of another person like that of an ox, and so on: and man’s face is described according as the form of his face resembles the form of the face of other animals. By the expressions, “the face of an ox,” “the face of a lion,” “the face of an eagle” (Ezek, 1:10), the prophet describes a human face inclining towards the forms of these various species. This interpretation can be supported by two proofs. First, the prophet says of the Ḥayyot in general that” their appearance is this, they have the form of man” (ver. 5), and then in describing each of the Ḥayyot he attributes to them the face of a man, that of an ox, that of a lion, and that of an eagle. Secondly, in the second description of the Chariot, which is intended as a supplement to the first, the prophet says, Each hath four faces; the one is the face of a cherub, the second a man’s face, the third a lion’s face, and the fourth that of an eagle (ibid. x. W. He thus clearly indicates that the terms “the face of an ox” and “the face of a cherub” are identical. But cherub designates “a youth.” By analogy we explain the two other terms—“the face of a lion” and “the face of an eagle” in the same manner. “The face of the ox” has been singled out on account of the etymology of the Hebrew term shor (ox), as has been indicated by me. It is impossible to assume that this second description refers to the perception of another prophetic vision, because it concludes thus: “This is the Ḥayyah which I saw at the river Chebar” (ibid. ver. 15). What we intended to explain is now clear.

Leadership in the Wilderness; Authority and Anarchy in the Book of Numbers, Part I, Chapter 3; The Organization of Organization 14

Rashi writes that the word “signs” refers to the physical placement of each tribe and corresponds to the location of each son when carrying Jacob after the patriarch died. If, for example, Judah stood on the east side of the bier, then the tribe of Judah should be placed on the east side of the encampment. In other words, both in color and placement, the tribes should look for precedents from earlier biblical sources. Abraham Ibn Ezra, the Spanish poet and commentator who often disagreed with Rashi, disagrees with him once more here. He writes that each flag was distinguished by a sign from the blessings that Jacob gave his sons on his deathbed, a text we read at the end of Genesis. Judah, in Jacob’s blessing, is called a lion: “He crouches down like a lion, like the king of beasts who dare rouse him” (Gen. 49:9). The sign of the lion then became associated with Judah and appeared not only on this ancient tribal flag, but also on synagogue stained glass windows for centuries.

Kabbalah

Those who fear the Lord should strive for love, awe, fear, and humility, worrying about their sins and being careful not to err in their understanding of God. They should be willing to offer themselves as a sin offering, be morally strong to resist temptation, and rely on the Lord alone for guidance and support in times of trouble.

Ohr Ne'erav, Appendix The Introductory Material 4:11

How much more so will he who fears the Lord (Exod. 9:20) give more love, awe, fear, and humility, will he worry because of his sins, and will he be concerned lest he increase his sins with the iniquity of erring in the statements [concerning] the knowledge of the holy God (Josh. 24:19) lest his soul offer itself in restitution (Isa. 53:10). His only recourse (Esther 4:11) and the territory of his inheritance (Deut. 32:9) is to strip himself, and to cut and offer [himself] as a complete sin offering. He will be morally strong to bind with a bond forbidding (Num. 30:3) that which he has not heard from his teachers. He makes even all his paths (Prov. 5:21) and the utterances of his lips (Ps. 21:3). For if he falls (Deut. 22:8), who will raise him up? (Gen. 49:9). The Lord alone will lead him, and there is no strange god with him (Deut. 31:12) who has apportioned to test in them and afflicted [them] because of their iniquities (Ps. 107.17).

Midrash

The Midrash discusses the courage of Judah and the Hebrew midwives. The midwives, Shifra and Puah, were commended for saving Hebrew male children. Pharaoh commanded them to kill male children, but they did not. Pharaoh had given them a sign to recognize the birth of a son. Judah was likened to a lion, and the midwives compared Hebrew women to beasts. When Judah grew angry, his voice could be heard from far away. Judah's rage was a sign of his strength and leadership. Joseph was shaken by Judah's anger and realized that Judah was a powerful and God-fearing man.

Aggadat Bereshit 56:1

Chapter (55) 56: Prophets. [1] The vision of Obadiah (Obadiah 1). May the memory of the righteous be for a blessing. When Eliphaz the Temanite answered and said (Job 4:1), Rabbi Berachiah said, "Why did the Holy One, blessed be He, exact punishment from Esau in a vision? Rather, it was to teach us how God repays both a hater and a lover according to their deeds. When Job was afflicted, Eliphaz, the firstborn of Esau, was his friend, and Eliphaz was righteous and rebuked Job only in a vision. The verse says, "Then Eliphaz the Temanite answered and said, 'If one ventures a word with you, will you be offended? But who can keep from speaking?'" (Job 4:2). It is like a parable of a man who had two wives, one whose dowry was ten thousand and one whose dowry was four thousand. The one whose dowry was four thousand said to him, "Why don't you treat me with the same respect as your other wife?" He said to her, "Your dowry is four thousand, and your friend's dowry is ten thousand." Similarly, Job said, "Why don't you treat me with the same respect as Abraham?" He said to him, "Have you been tested like Abraham?" He who is tested will be afflicted by what is said to him. And only Abraham was tested, as it says, "God tested Abraham" (Genesis 22:1). He said to them, "But I did not bring in four wreaths." "He was whole-hearted and upright, and he feared God and turned away from evil" (Job 1:1). They said to him, "Abraham was tested with ten, and he had ten wreaths." He was called Ethan, as it says, "A maskil of Ethan the Ezrahite" (Psalms 89:1), and similarly, "The mighty men are foundations of the earth" (Micah 6:2). And why was he called Ethan? Because he strengthened himself to do the will of his Creator. He who believed in God was called Heman, as it says, "And he believed in the Lord" (Genesis 15:6). And why is Eitan called Heman, who strengthened himself to do the will of his Creator, called Heman, because he believed in the Almighty, as it says "And he believed in the Lord" (Genesis 15:6). Abram was originally called Abram, and then the Lord added to his name, and he became Abraham. Why did the Lord add to his name? Because he fulfilled the five books of the Torah even before they were given, as it says "Because Abraham obeyed Me and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). Therefore, he is called Abraham. He is also called "Ayit" (Falcon), as it says "One calls from the east a bird of prey" (Isaiah 46:11), referring to the hen that protects her chicks from the wolves and the ravens. Similarly, Abraham risked his life by being thrown into the furnace for his beliefs. He is called "Tzur" (Rock), as it says "Look to the rock from which you were hewn" (Isaiah 51:1). Just as a rock has no [עיים ruins or eyes], so Abraham was willing to sacrifice his son Isaac when commanded to do so. He is called "Nasi" (Prince), as it says "For thus says the High and Lofty One who inhabits eternity, whose name is Holy: 'I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones'" (Isaiah 57:15). He is called "Adon" (Lord), as it says "And he said, 'Blessed be the Lord God of my master Abraham'" (Genesis 24:27). And if you ask why he was called Adon, was it not because he was his servant? Others also called him Adon, as it says "And we said to my lord" (Genesis 44:19), because he made the Almighty Lord over all of His creatures. He is called "Elohim" (God), as it says "The prince of God" (Genesis 23:6). This is because he made known the fear of the Almighty in his world, as it says "You are God-fearing" (Genesis 22:12). He is called "Navi" (Prophet), as he first revealed the power of the Holy Spirit, as it says "And you return the wife of the man, for he is a prophet" (Genesis 20:7). "And he shall be called a God-fearing man, as it is said, 'Now I know that you are a God-fearing man' (Job 22:12), for he was in awe of the Lord and called a lover, as it is said, 'the seed of Abraham, my friend' (Isaiah 41:8). Behold, ten trials were given to correspond to the ten qualities. Eliphaz said to him, 'Do you possess these qualities? If so, then trouble will come upon you. Behold, you have comforted many' (Job 4:3-4). Those who suffer came to you, and you comforted them. The blind one came and said to you, 'God already knows what I am going to do, for He made me blind from my mother's womb.' And you said to him, 'Do not say that.' And you said to him, 'My son, if you built a house and did not want to make windows, who would have forced you?' You are a linchpin of the Almighty, and He did not do this out of hatred, but to praise you in the future, as it is said, 'Then the eyes of the blind shall be opened' (Isaiah 35:5). "So shall Hashem of Hosts be a protecting wall to the remnant of Israel; to them shall they deliver from captivity and return. And the Passover [Haggadah] says, 'Do not say thus, "If I were there, I would have built pillars for myself." Whoever says this, God praises him for the future, as it says, "Then shall leap as a hart the lame" (Zechariah 8:4). And also, the [Haggadah] says, 'The deaf-mute one says to him, "If you were a skilled craftsman and did not want to make ears for your friend, who could compel you?" Thus, God praises you for the World-to-Come, as it says, "And the ears of the deaf shall be unstopped" (Isaiah 35:5). You comforted all who were afflicted, "The tottering one will be restored by you" (Job 4:4). And now, when afflictions have befallen you, you are confused, as it says, "Now it shall come upon you and you will be broken" (Job 4:5). "Is not your fear of God your confidence?" (Job 4:6) Because you said, "I am pure and upright," if not for the fact that God acted towards you as one does towards a human being, and brought the Flood, your righteousness would have been before you. Remember now, who being innocent has ever perished?" (Job 4:7). Eliphaz said to Job, "Even if Abraham the righteous had been in your place, he would not have been spared," as it says, "I am the Lord Who brought you out of Ur of the Chaldeans" (Genesis 15:7). "If you are righteous, He will have mercy upon you, for He does not destroy the righteous, as it is said, 'Remember now, who that was innocent ever perished? Or where were the upright cut off?' (Job 4:7-8). When I saw those who plow iniquity (Job 4:8), I envied the wicked who were at ease, who sow mischief and reap calamity. But lo, the day comes, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the Lord of hosts, so that it will leave them neither root nor branch. (Malachi 3:19) He who roars like a lion and the voice of the fierce lion is heard no more (Isaiah 31:4), it was said to him, 'Israel will eventually sin before the Lord who is called a lion, as it is said, 'The lion has roared, who will not fear?' (Amos 3:8). He elevated them to Nebuchadnezzar who was called a lion, as it is said, 'The lion has come up from his thicket' (Jeremiah 4:7), and in the month of Tammuz, whose sign is the lion, he destroyed the Temple, which is called the lion, as it is said, 'Woe to Ariel, to Ariel, the city where David dwelt' (Isaiah 29:1), and he who rules over Judah is called a lion, as it is said, 'Judah is a lion's whelp' (Genesis 49:9). Here, he explains five names, all of them called a lion. The roar of the lion, the voice of the fierce lion, and the two young lions have been silenced. The lion perishes for lack of prey, and the cubs of the lioness are scattered. (Job 4:10-11) Elihu said to him, 'It was not I who spoke, but the Spirit of God who dwells in me' (Job 32:8). And how were all of these proven in a vision? As it is said in the visions of the night (Job 4:13), the Lord said to him, 'You have proved My servant Job in a vision; even so I will send a prophet who will prove and punish the house of your father in a vision, as it is said, 'The vision of Obadiah. Thus says the Lord God concerning Edom: We have heard tidings from the Lord, and a messenger has been sent among the nations: "Rise up! Let us rise against her for battle!" (Obadiah 1:1) Why should you serve us? Even I will unsheathe My sword and come down upon him, as it is said, 'For My sword has drunk its fill in the heavens; behold, it descends for judgment upon Edom, upon the people I have doomed to destruction' (Isaiah 34:5).

Aggadat Bereshit 61:3

[3] Another interpretation: "And Joseph went down to Egypt." (Genesis 39:1) It is said in scriptures: "He (God) has withdrawn you (Israel) from the land of the living." (Hosea 11:4) This refers to Joseph, as it is said, "There were certain men who were defiled by a human corpse." (Numbers 9:6) If not for the fact that Israel had to go down to Egypt due to Joseph's story, they would have been worthy of descending to Egypt in chains, just as they descended to Babylon, as it is said, "You should know for certain that your descendants will be strangers in a land not their own, and they will be enslaved and oppressed there." (Genesis 15:13) But because God loved them, He caused them to descend to Egypt in a pit and brought about the story of Joseph's sale so that they would descend of their own accord. Our sages say in the name of Rabbi Yehoshua ben Korcha that this was due to the coat of many colors that Jacob added to Joseph's clothing. His brothers were jealous of him and sold him to Egypt, and they also descended there after him, as it is said, "And Israel loved Joseph and made him a coat of many colors." (Genesis 37:3) The coat of many colors had an argaman (purple) stripe that reached the palm of his hand. Alternatively, it was the coat of many strips of parchment (shetarot) that his brothers wrote on concerning him, debating which type of death to kill him with. One said burning and one said killing, as it is said, "And they saw him from afar and plotted to kill him." (Genesis 37:18) The coat of many colors was stripped off of Joseph after they sold him, as it is said, "And they stripped Joseph of his coat, the coat of many colors that was on him." (Genesis 37:23) They debated amongst themselves who would take him and bring him to their father Jacob. Once they made their peace, Judah suggested that they sell him, and they sent him down to Egypt with his coat, as it is said, "And they sent the coat of many colors and brought it to their father." (Genesis 37:32) Judah went and said to him [Joseph], "Please recognize [me], and let me know [who you are]." And [Joseph] said [to his brothers], etc. (Genesis 44:32-33) The Holy One, blessed be He, said to Judah, "You have spoken well to your father, [when you said] 'Please recognize [me],' for you also have [a lesson] to hear, as it says [about Tamar], 'And she said, 'Please recognize [this],' etc." (Genesis 38:25). And Judah recognized [Joseph], etc. (Genesis 44:33) Jacob said to him, "I know who did this to my son, a wild animal devoured him" (Genesis 37:33). "I know that you gave the advice," [said Jacob,] as it says, "And Judah said to his brothers, 'What profit is there...'" (Genesis 37:26), for no harm comes from a lion. And who is this Judah? As it says, "Judah is a lion's cub" (Genesis 49:9). "You have torn Joseph," [said Jacob,] "and ascended to the throne," as it says, "A lion's cub, Judah, you have risen" (Genesis 49:9). The Holy One, blessed be He, said to Judah, "You have no children, and you do not know the pain of having children. You deceived [your father] and said, 'A wild animal devoured [Joseph].' Now you will know what the pain of having children is." And what is written after [Jacob's rebuke]? "And it was at that time that Judah went down [from his brothers]" (Genesis 38:1). And this also applies in the future, "A son shall not bear the iniquity of the father, and a father shall not bear the iniquity of the son" (Ezekiel 18:20).

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bamidbar Rabbah 13:4

“Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]” – that is what is written: “God is known in Judah…” (Psalms 76:2). This is what the verse said: “That which the wise tell…” (Job 15:18), this is Judah, who confessed and said: “She is more righteous than I” (Genesis 38:26), and did not withhold the truth [about his actions with Tamar] from Jacob and from Shem. (This is a reference to Shem’s court. Tamar’s father, Shem son of Noah, was no longer alive, but his court continued to function.) Because he rescued Tamar and her twin sons from the inferno, as it is written [before he confessed]: “Judah said: Take her out and burn her” (Genesis 38:24); that is why Ḥananya, Mishael, and Azarya were rescued from the fiery furnace, as it is written: “Nebuchadnezzar spoke, saying: Blessed is the God of Shadrakh, Meshakh, and Aved Nego…and from me is issued a decree that any people, nation, or language [that says anything amiss against the God of Shadrakh, Meshakh, and Aved Nego will be rendered into pieces]…” (Daniel 3:28–29). That is why it says: “God is known in Judah…” Another matter, “God is known in Judah” – when Daniel descended into the lion’s den and was rescued, as it is written: “Then King Darius wrote to all the peoples, the nations…. A decree is issued before me, that in the entire dominion of my kingdom, men shall tremble [and fear before the God of Daniel]…. He rescues and delivers, and performs signs and wonders [in the heavens and on earth. He saved Daniel from the grasp of the lions]” (Daniel 6:26–28). That is, “God is known in Judah.” Why was Daniel rescued from the lions? It is because he prayed before the Holy One blessed be He, who is called “lion,” as it is written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel is from the tribe of Judah, that is called “lion,” as it is stated: "Judah is a lion cub” (Genesis 49:9), and it is written: “Among them from the children of Judah were Daniel…” (Daniel 1:6). Let a Lion come and rescue a lion from the mouth of a lion. Alternatively, it is because he resembled the lions, as he is a lion; therefore, they did not harm him. Why was he not cast into the fiery furnace? It is because he was Nebuchadnezzar’s god, as it is written: “He prostrated himself to Daniel, and said for a meal offering and fragrances be poured to him” (Daniel 2:46). Alternatively, it is because he would have been burned, as it is written: “The idols of their gods you shall burn in fire” (Deuteronomy 7:25). Therefore, the Holy One blessed be He introduced into Darius’s heart that he should not cast him into the fiery furnace, so as to make known His might. Another matter, “God is known in Judah” – that is what is written: “Ephraim will become desolation [on the day of rebuke; among the tribes of Israel I proclaim certainties]” (Hosea 5:9). “Ephraim will become desolation,” in its plain sense; “on the day of rebuke,” just as it says: “It is a day of trouble, rebuke and execration” (Isaiah 37:3). “Among the tribes of Israel,” as I reside in their midst, as I dwell in their midst. “I proclaim certainties”; just as it says: “The testimony of the Lord is trustworthy” (Psalms 19:8). When the [ten] tribes were exiled, but Judah and Benjamin were not exiled, the nations of the world began saying: ‘He showed then favor because they were the residents of his residence and he did not exile them.’ When they were exiled, God announced that sin in the world: “The princes of Judah were like movers of boundaries; I will pour My ire like water upon them” (Hosea 5:10). That is, “God is known in Judah.” Another matter, “known in Judah,” just as it says: “If an army besieges me, my heart will not fear. [If war comes upon me, I will put my trust in this]” (Psalms 27:3). What is, “if war comes upon me, I will put my trust in this”? In what “this”? It is in what Moses said: “This for Judah, and he said: [Hear, Lord, the voice of Judah…and You will be a helper against his adversaries]” (Deuteronomy 33:7). “His name is great in Israel” (Psalms 76:2) – that is what is written: “Punishments are prepared for cynics, [and blows [mahalumot] for the back of fools]” (Proverbs 19:29). Punishments are for those who commit transgressions. This is analogous to one who was riding on an animal. If it does not stray, he will not strike it, but if it strays, he strikes it. So, the Holy One blessed be He said: “Punishments are prepared for cynics.” The Holy One blessed be He said: ‘Before I created Man, I prepared five rods for him: Spot, scab, bright spot, rash, and burn.’ Some say: Leprosy and scall. This corresponds to five “laws,” as it is stated: “This is the law for any leprous mark, and for a scall…and for the spot, for the scab, and for the bright spot” (Leviticus 14:54, 56). This is analogous to a bad slave who was being sold. An individual went to purchase him. He knew that he was bad. He brought chains and rods with him, so if he misbehaved, he could subjugate him with them. When he misbehaved, he brought the chains and chained him, and struck him with the rods. The slave said to him: ‘You knew from the outset that I am a bad slave. Why did you purchase me?’ He said to him: ‘Because I knew that you were bad in your conduct; therefore, I also prepared to bind you and to strike you, so that if you misbehaved, you would be struck with them.’ So, the Holy One blessed be He said: ‘Before I created Man, I knew him: “As the inclination of man's heart is evil from his youth”’ (Genesis 8:21). Woe to dough whose baker testifies in its regard that it is bad. That is why it is stated: “Punishments are prepared for cynics.” What is mahalumot? Three words, Rabbi Berekhya said. What are these? It is for the nations [ma lo mot]. (Meaning, ma - what are these severe punishments? lo mot - the letters that spell mot (mem, vav, tav) can also be read mavet, meaning death. Thus, the response to the question, ma, is lo mavet - the death is for them, not for you. ) Rabbi Avin said: This is analogous to a noblewoman who entered the palace and saw whips and rods and she was afraid. The residents of the palace said to her: ‘Fear not, these are for the slaves and the maidservant. You are here to eat, drink, and be honored.’ So, the congregation of Israel, when they heard the portions of curses and leprosy, they began to be afraid. Moses said to them: ‘These are for the idolaters. You are here to eat, drink, and engage in Torah study.’ “She is like the merchant ships, bringing her food from afar” (Proverbs 31:14). That is, “His name is great in Israel.” Another matter, “His name is great in Israel” – that is what is written: “For, from the rising of the sun to its setting, My name is great among the nations [and in every place burnt offerings and pure meal offerings [uninḥa] are burned [muktar], presented [mugash] to My name, for My name is great among the nations, said the Lord of hosts]” (Malachi 1:11). Is it so, that in every place they present incense and meal offering in the name of the Holy One blessed be He? It is, rather, that everywhere that Israel stands and recites the afternoon [minḥa] prayer, regarding that, it says minḥa in its plain sense. And it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached” (I Kings 18:36). (He prayed at the time of the afternoon offering.) “Presented [mugash],” this is the morning prayer, just as it says: “Abraham approached [vayigash]…” (Genesis 18:23), in prayer. (Genesis 19:27 states that Abraham went in the morning to the place where he had stood before God. From that verse we learn (Brachot 26b) that Abraham founded the morning service. Since the verse refers to the place in which he had stood before God, it is presumably referring to Genesis 18:23, where he is described as approaching God to plead for Sodom. The presumption is that this took place at the time of the regular prayer, namely, in the morning.) “Burned [muktar],” this is the evening prayer, just as it is stated: “Let my prayer stand as incense [ketoret] before You; [the lifting of my hands, an evening offering]” (Psalms 141:2). That is, “His name is great in Israel” – anywhere that Israel is standing there. That is why it is stated: “My name is great among the nations.” “God is known in Judah” – when he takes revenge against their enemies. Just as it says: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…” (Joel 4:19). “I will cleanse; their blood I will not cleanse…” (Joel 4:21). That is, “God is known in Judah,” just as it says: “The Lord is known through the judgments He executes; [the wicked one is snared] in his handiwork…” (Psalms 9:17). “God is known in Judah” – Rabbi Yehuda ben Rabbi Ilai said: When Israel stood at the sea, the tribes were deliberating with each other. This one says: ‘I will descend first,’ and this one says: ‘I will descend first.’ Naḥshon leapt into the waves of the sea and descended. In his regard, David said: “Rescue me, God, for the waters have come up to my soul” (Psalms 69:2). The Holy One blessed be He said to Moses: ‘My friend is sinking in the sea, and you are praying? “Speak to the children of Israel, and let them travel”’ (Exodus 14:15). That is, “God is known in Judah.” That is why the Holy One blessed be He exalted the name of Naḥshon in Israel, as he was privileged to present his offering first, as it is stated: “The one who presented his offering on the first day was [vayhi] [Naḥshon].” That is, “His name is great in Israel.”

Bamidbar Rabbah 13:7

“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.

Bamidbar Rabbah 13:8

“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus (Exodus 6:14–25.) and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron. (It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi.) We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”

Bereshit Rabbah 93:7

Another matter, “Judah approached him” – this is what was stated through the Divine Spirit by Solomon: “Wisdom will fortify the wise [more than ten rulers who were in a city]” (Ecclesiastes 7:19). Corresponding to whom did Solomon say this verse? He said it only corresponding to Joseph the righteous. Rabbi Yoḥanan said: When Joseph the righteous seized Benjamin and said to his brothers: “The man in whose hand the goblet was found, he shall be my slave [and you, go up in peace to your father]” (Genesis 44:17), Judah said to him: ‘Benjamin, you are seized; can there be peace in Father’s household?’ Immediately, Judah grew angry and roared in a loud voice. His voice traveled four hundred parsangs, until Ḥushim son of Dan heard and leapt from the land of Canaan and came to Judah. Both of them roared and the land of Egypt was on the verge of being upended. In their regard Job said: “The roar of the lion and the voice of the great cat” (Job 4:10). “The roar of the lion” – this is Judah, in whose regard it is written: “Judah is a lion cub” (Genesis 49:9). “And the voice of the great cat” – this is Ḥushim son of Dan, as both of them were likened to a lion, as it is stated: “To Dan he said: Dan is a lion cub” (Deuteronomy 33:22). “The teeth of the young lions are broken” (Job 4:10) – these are Joseph’s warriors. When Judah grew angry, the teeth of all of them fell out. Rabbi Yehoshua ben Levi said: When [the brothers] saw that Judah grew angry, they too, were filled with anger. They kicked the ground and caused it to be full of furrows, as it is stated: “The lion perishes for lack of prey” (Job 4:11) – this is Judah, who risked his life on Benjamin’s behalf. He said: ‘Perhaps, the Holy One blessed be He will forgive me for that iniquity of misleading my father and saying: I will bring him to you.’ (Judah had guaranteed to return Benjamin, who was now being seized by Joseph. Judah was willing to risk his life in order to attempt to fulfill that guarantee, thinking that even if he was unsuccessful, perhaps he would at least not be held accountable for the sin of failing to fulfill his guarantee (Etz Yosef). Alternatively, it had been Judah who had misled Jacob about Joseph’s disappearance and caused him to think that Joseph was dead (Maharzu). ) At that moment he became filled with rage at Joseph. When Joseph saw the signs of Judah’s [rage], he was immediately shaken and alarmed. He said: ‘Woe is me, perhaps he will kill me.’ What were the signs [of rage] upon Judah? Those of the house of Shilo said: Blood flowed from his two eyes. Some say: He would wear five garments that were like warriors’ armor. When he would grow angry, there was one hair over his heart that would rip through them all. What did Joseph do at that moment? That stone pillar upon which he was seated, he kicked it and rendered it a heap of pebbles. At this Judah was astonished and said: ‘This one is mightier than I am.’ At that moment, Judah grasped his sword and sought to draw it from its scabbard, but it would not be drawn for him. Judah said: ‘This one must be a God-fearing man; that is why it is stated: “Wisdom will fortify the wise”’ (Ecclesiastes 7:19). (The midrash understands the term wisdom in this verse as a reference to fear of God, as in Job 28:28. )

Bereshit Rabbah 95:1

“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28). “He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future. The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns. (A person will return to life at the resurrection of the dead, as he was when he died. ) If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute. Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul. (This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer. ) What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19). Why is it that just as a person departs, so he returns? It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them. The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust. Another matter, “wolf and lamb.” “Wolf” – this is Benjamin. (See Genesis 49:27.) “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when? It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29). (He was able to see him only after lifting his eyes because the brothers surrounded him.) “A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.” (This was a demonstration that Judah and Joseph were now at peace. )

Bereshit Rabbah 98:7

“Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion, and like a great cat, who shall rouse him” (Genesis 49:9)? “Judah is a lion cub” – this teaches that he gave him the strength of a lion and the boldness of its cubs. “From prey, my son, you ascended” – from the prey of Joseph you rose and became elevated. From the prey of Tamar, you rose and became elevated. (Judah prevented the killings of both Joseph and Tamar. ) “He crouches, lies [ravatz]” – from Peretz until David; “he crouches, lies [shakhav]” (Numbers 24:9) – from David until Zedekiah. (Although both ravatz and shakhav are translated “lies,” shakhav connotes a more secure position, consistent with the time period from King David until Zedekiah (Etz Yosef). ) Some say: “He crouches, lies [ravatz]” – from Peretz until Zedekiah; “he crouches, lies [shakhav]” – from Zedekiah until the messianic king. (This view interprets ravatz to be the more secure and relaxed position (Etz Yosef). ) “He crouches, lies [ravatz]” – in this world; “he crouches, lies [shakhav]” – in the World to Come. “He crouches, lies [ravatz]” – at a time when there are no enemies; “he crouches, lies [shakhav]” – at a time when there are enemies. He stood against all the enemies.

Bereshit Rabbah 99:2

“For the Lord God will not do anything, [unless He has revealed His secret to His servants the prophets]” (Amos 3:7) – Jacob paired two with two, and Moses paired two with two. (They paired two of the tribes against two of the kingdoms that will conquer Israel.) Judah opposite the kingdom of Babylon – this one was likened to a lion and that one was likened to a lion. This one was likened to a lion: “Judah is a lion cub” (Genesis 49:9); and that one was likened to a lion: “The first was like a lion” (Daniel 7:4). Into the hands of whom would the kingdom of Babylon fall? Into the hands of Daniel, who descended from Judah. Benjamin opposite the kingdom of Media – this one was likened to a wolf, and that one was likened to a wolf. This one was likened to a wolf: “Benjamin is a wolf that mauls” (Genesis 49:27); and that one was likened to a wolf: “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5) – Rabbi Ḥanina said: Ledov is written, but it was called dev. (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav, such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) This is in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6) – this is Babylon; “a wolf of the deserts will plunder them” (Jeremiah 5:6) – this is Media. Into the hands of whom did the kingdom of Media fall? Into the hands of Mordekhai, who descended from Benjamin. Levi opposite the kingdom of Greece – this one is the third tribe, and that one is the third kingdom. (The third of the four kingdoms in the vision of Daniel (Daniel, ch. 7). ) This one has three letters, and that one has three letters. (Levi and Greece [Yavan] are each spelled with three letters in Hebrew. ) These sound horns, (The priests, from the tribe of Levi, would sound the shofar when sacrificing offerings.) and those sound trumpets. (The Greeks would sound trumpets when going out to war.) These wear hats, (The reference is to the headdresses that were part of the priestly vestments.) and those wear helmets. These wear trousers, and those wear knee breeches. Those (The Greeks) are many in number, and these are few in number. The many came and fell into the hand of the few. By what merit? It was due to the blessing of Moses, who said: “Crush the loins of those who rise against him” (Deuteronomy 33:11). Into whose hands did the kingdom of Greece fall? Into the hands of the Hasmoneans, who were from Levi. Joseph opposite the kingdom of Edom – this one has horns, and that one has horns. This one has horns – “the firstborn bull is his majesty” (Deuteronomy 33:17); and that one has horns – “and concerning the ten horns that were on its head” (Daniel 7:20). This one forsook licentiousness, and that one cleaves to licentiousness. This one was scrupulous regarding his father’s honor, and that one demeaned his father’s honor. (Joseph heeded his father and went to check on his brothers even though he knew they hated him (Genesis 37:13–14). The nation of Edom descends from Esau, who said: “The days of mourning for my father will approach, and I will kill my brother Jacob” (Genesis 27:41). Thus, Esau was looking forward to his father dying so that he could kill Jacob. ) Of this one it is stated: “I fear God” (Genesis 42:18); of that one it is stated: “And he did not fear God” (Deuteronomy 25:18). (This is stated in reference to Amalek, who descended from Esau.) Into whose hands will the kingdom [of Edom] fall? Into the hands of the one anointed for war, who comes from Joseph. (The messiah, son of Joseph. ) Rabbi Pinḥas in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s descendants. That is what is written: “[Therefore, hear the schemes of the Lord that He has devised against Edom…] will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them the young of the flock? Because they are the youngest of the tribes.

Bereshit Rabbah 99:8

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). Simeon and Levi, too, emerged with their faces crestfallen, and Judah feared that [Jacob] would mention the incident of Tamar to him. He began calling him: “Judah, you shall your brothers acknowledge [yodukha].” The Holy One blessed be He said to him: ‘You confessed [hodeita] (Hodeita has the same root in Hebrew as the term yodukha. ) in the incident of Tamar; your brothers will acknowledge you to be king over them.’ “Your hand will be at the nape [beoref] of your enemies” – this is David, who descended from him, and in whose regard it is written: “My enemies, You had them turn their backs [oref] to me” (II Samuel 22:41). “Your father’s sons will prostrate themselves to you” – Isaac said to Jacob: “Your mother’s sons” (Genesis 27:29), as he had only one wife, Rebecca. But Jacob, who had four wives, said to Judah: “Your father’s sons.” “Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion; and like a great cat, who shall rouse him” (Genesis 49:9). “Judah is a lion cub; from prey, my son, you ascended” – from the prey of Joseph, as you said: “What profit [is there if we kill our brother and conceal his blood?]” (Genesis 37:26). Alternatively, “from prey” – from the prey of Tamar, as you saved four lives – you, Tamar, and her two sons. (When Tamar’s pregnancy became known, Judah sentenced her to death, thinking she had committed sexual immorality. When she proved to him that he was the father, he conceded that she was innocent and ordered her life spared, after which she gave birth to twins. See Genesis, chapter 38. ) The Holy One blessed be He said to him: ‘You saved four; I will save four of your descendants – Daniel, Ḥananya, Mishael, and Azarya.’ He called him four names: “Judah is a lion cub”; “he crouched and lay like a lion, and like a great cat, [who shall rouse him?]” (Numbers 24:9). (Thus, Judah is referred to as a lion, a cub, again a lion, and a great cat. ) “The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is the royal throne: “Your throne is of God forever; the staff of righteousness” (Psalms 45:7) – when? “The ruler’s staff from between his feet” – with the arrival of the one to whom kingship belongs, of whom it is written: “With feet will the crown [of pride of the drunkards of Ephraim] be trampled” (Isaiah 28:3). “Until Shilo arrives” – the one to whom kingdom belongs [shelo]. “And to him nations will assemble [yik’hat]” – the one who dulls [mak’heh] the teeth of all the nations, as it is stated: “They will place hand over mouth; their ears will be deafened” (Micah 7:16). Alternatively, “and to him nations will assemble” – the one for whom the nations of the world will assemble, as it is stated: “The root of Yishai, that stands as a banner of the peoples, nations will seek him” (Isaiah 11:10). (In other words, the verse here is a reference to the Messiah, as is the verse in Isaiah. ) “He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – when He will gather all of Israel, which is called “vine,” as it is stated: “You transported a vine from Egypt” (Psalms 80:9). “And to the branch of the vine his donkey’s foal” – this is the one in whose regard it is written: “He is humble, and riding upon a donkey…” (Zechariah 9:9). Another matter: “And to the branch of the vine his donkey’s foal” – it is the one who plants all of Israel like a vine branch. How does he do so? “I will sprinkle pure water upon you” (Ezekiel 36:25). “He launders his garments in wine” – as wine is abundant within his borders. And in the blood of grapes, his clothes [suto]” – suto is nothing other than error, as it is written: “If your brother…will entice you [yesitekha]…” (Deuteronomy 13:7). (This is referring to one who incites another to engage in idol worship.) If they err in halakha, it will be laundered within his domain. (It will be clarified before the Great Sanhedrin, in the Temple, which is located in the tribal portion of Judah.) “His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12). “His eyes shall be red [ḥakhlili] from wine” – from here you learn that wine is abundant in his domain, like a person who says to another: ‘Pour for me, and again, as my palate is sweet to me, a sweet palate for me, for me [ḥeikh li li].’ “And his teeth white from milk” – due to the merit of the Torah, “if your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18).

Ein Yaakov (Glick Edition), Sotah 1:36

(Ib. 1, 15) And the King of Egypt said to the Hebrew midwives. Raba and Samuel both explain this passage: The former said: "It was a mother and a daughter," the latter said: "It was a mother-in-law and daughter-in-law." The one who interprets it as a mother and daughter refers to Jochebed and Miriam and the other who means a daughter-in-law and mother-in-law refers to Jochebed and Elisheba. We find a Baraitha that is in accordance with the one who explains it as the daughter and mother; for we are taught in the following Baraitha, Shifra refers to Jochebed. Why her name Shifra? Because she smoothened the limbs of the infant. It may be explained in another way; because Israel multiplied itself during her days Puah refers to Miriam. Why was she called Puah? Because she would speak to the infant [and play with it] in order to pacify it. Another explanation might be given to it, because she spoke through a Holy Inspiration and said: "My mother is destined to give birth to a son who will save Israel." (Ib., ib. 16) And He said: "When do the office of a midwife to the Hebrew women you shall have due regard upon the birth." What does that mean? Said R. Jochanan: "He gave them a great sign [how to recognize the time of a woman when she is about to give birth to a child]." (Ib., ib., ib.) If it be a son, then shall ye kill him; but if it be a daughter then shall she live. Said R. Chaninah: "An important sign did Pharaoh reveal unto the midwives; the birth of a son comes with the face downward, while the birth of a daughter comes with the face upward." (Ib., ib. 17) But the midwives feared God and they did not do as the king of Egypt commanded them, but they saved the male children. We are taught that not only did they not kill the male children but they would supply them with water and food in order to sustain them. (Ib., ib. 19) And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian; for they are Chayoth. What is the meaning of Chayoth? Should we say that they are midwives themselves, does not a midwife need another midwife for her own giving birth? We must therefore say, they said to him: "This nation (Israel) is likened unto beasts. Juda, as is said (Gen. 49, 9) Like a lion's welp, O Juda; (Ib., ib. 17) Dan shall be a serpent by the way. (Ib., ib., 21) Maphthali is like a fleet hind, (Ib., ib, 14) Yesachar is a strong-boned ass, (Deut. 33, 17) Joseph, as first born steer is adorned with glory. (Gen 49, 27) Benjamin shall be as a wolf that rendeth. Concerning the above it is written in detail what they are and concerning the rest of the tribes, it is written in general (Ez. 19, 2) And so, what a noble lioness was thy mother! among lions did she lie down amidst lions did she raise her whelps."

Esther Rabbah 7:11

“In the first month, that is, the month Nisan, in the twelfth year of King Aḥashverosh, he had cast a pur, that is, the lot, before Haman for each day and for each month, to the twelfth month, that is, the month Adar” (Esther 3:7). “In the first month, that is, the month Nisan” – it is taught: When the wicked Haman sought to eliminate Israel, he said: ‘How can I gain control over them? I will cast lots.’ The Holy Spirit cried out: “Over My people they cast lots” (Joel 4:3). The Holy One blessed be He said to him: ‘Wicked one son of wicked one, your lot is drawn to be hanged.’ “He cast a pur, that is [hu], (The midrash is claiming that pronoun hu refers to Haman: He cast a pur; upon him was the lot.) the lot” – upon him the lot fell. Why? “Indeed, the rod of wickedness will not rest upon the lot of the righteous, lest the righteous extend their hands for wrongdoing” (Psalms 125:3). First, he cast a lot for the days, as it is stated: “for each day.” He cast the lot on Sunday. Its [Sunday’s] angel stood before the Holy One blessed be He and said: ‘Master of the universe: The heavens and the earth were created on me [my day], and You said: “truly My covenant is day and night, have I not set the statutes of heaven and earth?” (Jeremiah 33:25). There is a covenant in their flesh, as it is written: “You shall observe My covenant [you and your descendants that are after you for their generations…circumcise for yourselves every male]” (Genesis 17:9–10), and it is written: “My covenant shall be in your flesh” (Genesis 17:13). And there is a covenant in their mouths, that is the Torah, as it is written: “The book of the Torah shall not depart from your mouth” (Joshua 1:8). And You said: “If the heavens above can be measured and the foundations of the earth below probed…”( Jeremiah 31:37) and it is written: “[when these laws should ever be annulled before Me, says the Lord,] so too will the descendants of Israel cease from being a nation before Me all the days” (Jeremiah 31:35), and this wicked one seeks to eliminate them? Uproot the heavens and the earth first, and then annihilate them.’ He cast the lot on Monday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: On the second day you separated the upper waters from the lower waters, and likewise, Israel is separated from the nations. That is what is written: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26), and this wicked one wants to eliminate them? Overturn the upper and the lower worlds and then annihilate them.’ He cast the lot and it fell on Tuesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The third day – on it, seeds were created, from which Israel separates teruma and tithes, and on it trees were created, with which Israel lauds you. That is what is written: “You shall take for you on the first day: The fruit of a pleasant tree…” (The verse refers to the four species; a palm branch, an etrog, myrtle branches and willow branches, that are taken on Sukkot.) (Leviticus 23:40). On it the waters were gathered into the sea [during Creation], and the sea split into twelve segments for Israel’s sake. Now, if Israel is eradicated, how do we exist?’ He cast the lot on Wednesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fourth day – on it the lights were created to provide light for Israel’s use; that is what is written: “Nations will walk by your light and kings by the aura of your shining” (Isaiah 60:3), and on it the stars were created, and your children were likened to stars; if You eliminate them, how do we exist?’ He cast the lot on Thursday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fifth day – on it were created birds [and animals], from which you commanded to present offerings, and with which You grant atonement to and are reconciled with people; if they are eradicated, who will present an offering?’ He cast the lot on Friday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The sixth day – on it Adam the first man was created, and you called Your children by his name; that is what is written: “You, My flock, flock of My pasture, you are men [Adam]” (Ezekiel 34:31). If you seek to uproot them, uproot all men and then let him [Haman] gain control over them.’ He cast the lot on Shabbat. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The Shabbat day – on it all your creations were completed and perfected; that is what is written: “God completed on the seventh day” (Genesis 2:2), and it is written: “It is a sign between Me and the children of Israel forever” (Exodus 31:17). If you seek to uproot them, uproot the Shabbat and cancel it; then eliminate them.’ Once that wicked one saw that the lot would not fall on the days, he moved to months. He began with the month of Nisan, and the merit of Passover arose. Iyyar had the merit of Pesaḥ sheni, (This refers to the fourteenth of Iyyar, when those who had been impure or were too distant from the Temple on the fourteenth of Nisan, could present the Passover offering.) and the merit of the manna that was provided to Israel on the fifteenth of the month. Sivan had the merit of the Torah. Tammuz had the merit of the land. (The allusion is obscure. It perhaps refers to the fact that Ezra came to the Land of Israel on the first of that month (Ezra 7:8-9). Alternatively, there are midrashic traditions that Joshua stopped the sun in his war with the five Emorite kings during that month (Seder Olam Rabba:11).) Furthermore, why didn’t the lot fall on Tammuz and Av? Because they said to the Holy One blessed be He: Master of the universe, the calamities that befell your children in us, five in Tammuz and five in Av, are enough. The possibility of Elul arose – [but it had] the merit of the completion of the wall of Jerusalem that was completed during it. That is what is written: “The wall was completed on the twenty-fifth of Elul” (Nehemiah 6:15). There was also the merit of the animal tithe, as it is taught there: On the first of Elul is the New Year for the animal tithe (Mishna Rosh HaShana 1:1). The possibility of Tishrei arose – [but it had] the merit of the shofar, Yom Kippur, and the festivals. The possibility of Marḥeshvan arose – [but it had] the merit of Sarah our matriarch, who died during it. Kislev – [but it had] the merit of Hanukkah. The possibility of Tevet arose – [but it had] the merit of Ezra. That is what is written: “The exiles did so. Ezra the priest…sequestered themselves; [they convened on the first day of the tenth month to examine the matter]...they finished with all the men who had settled with foreign women” (Ezra 10:16–17). The possibility of Shevat arose – [but it had] the merit of the members of the Great Assembly. On the twenty-third of it [the month of Shevat] all Israel gathered over the concubine in Giva (Judges 19–21) and the idol of Mikha (Judges 17–18). The possibility of the first of Adar arose, and no merit was found for it. The wicked one began rejoicing. He then checked the signs of the Zodiac. Lamb [Aries] had the merit of the paschal lamb; that is what is written: “Each man, a lamb for each extended family, a lamb for each household” (Exodus 12:3). Bull [Taurus] – the merit of Joseph, who was called a bull, was found. That is what is written: “A firstborn bull is his majesty” (Deuteronomy 33:17). And the merit of an offering, as it is stated: “A bull, or a sheep, or a goat, when it is born…” (Leviticus 22:27). Twins [Gemini] – the merit of Peretz and Zeraḥ [the sons of Judah], who were called twins, was found in it; that is what is written: “And behold there were twins in her womb” (Genesis 38:27). Lion [Leo] – the merit of Daniel, who was from the tribe of Judah, who was called a lion, [was found in it], as it is stated: “A lion cub is Judah” (Genesis 49:9). Virgin [Virgo] – the merit of Ḥananya, Mishael, and Azarya, who were comparable to a virgin with whom no man was familiar other than her husband, [was found in it]; thus they did not change their God and their laws, and clung to their Judaism. Scales [Libra] – that is Job, as it is stated: “If only my anger were weighed” (Job 6:2). Scorpion [Scorpio] – that is Ezekiel, as it is stated: “And you sit among the scorpions” (Ezekiel 2:6). Bow [Sagittarius] – that is Joseph, as it is stated about him: “His bow remained taut” (Genesis 49:24). Kid [Capricorn] – that is Jacob, as it is stated: “And the hides of the kids of the goats” (Genesis 27:16). Bucket [d’li] [Aquarius ] – that is Moses, as it is stated: “And he drew water [dalo dala] for us” (Exodus 2:19). He arrived at the sign of Fish [Pisces], that serves during the month of Adar, and no merit was found for it. He immediately rejoiced and said: ‘Adar has no merit and its Zodiac sign has no merit. Not only that, but Moses their teacher died in Adar.’ And he did not know that Moses died on the seventh of Adar and Moses was born on the seventh of Adar. He said: ‘Just as fish swallow, so, I will swallow them.’ The Holy One blessed be He said to him: ‘Wicked one, fish sometimes swallow and sometimes are swallowed. Now, this man will be swallowed by the swallowers.’ Rabbi Ḥanan said: That is what is written: “It was reversed, so that it was the Jews who ruled over their enemies” (Esther 9:1). Rabbi Tanḥuma said: “But the Lord had not determined to expunge [the name of Israel]” (II Kings 14:27); rather, so He spoke: “For I will expunge the memory of Amalek” (Exodus 17:14).

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 3:12

And thus is it written (Genesis 49:9) "A lion's whelp is Judah" (Just as a lion's power is in his mouth, so, the power of Judah [i.e., prayer].) And it is written (Devarim 33:7) "And this is for Judah … Hear, O L–rd, the voice (i.e., the prayers) of Judah."

Midrash Aggadah, Genesis 49:9:1

At first a cub, as a governor; and at the end a lion, as a king.

Midrash Lekach Tov, Numbers 25:7:1

And Pinchas son of Eleazar, son of Aaron, saw. What did he see? He saw an act and remembered the halacha (Jewish law). When someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him. Alternatively, he saw that no one was standing up to zealously act for the sake of God's name. He said, "Is there no one here who will take action and execute judgment?" As it is stated, "Judah is a lion's cub" (Genesis 49:9). "Dan shall be a serpent by the way" (Genesis 49:17). "Benjamin is a wolf that tears" (Genesis 49:27). However, since he saw that everyone remained silent, Pinchas immediately arose and took action, for no one showed concern for the honor of their Creator. Eleazar son of Aaron the priest, a righteous son of a righteous father. Alternatively, "And Pinchas saw" - Reuben was suspected of a matter, but they did not judge or testify against him, as it is stated, "And he lay with Bilhah" (Genesis 35:22). All of Simeon was guilty, and the matter depended solely on Levi. Moses said to Pinchas, "My father's brother, did you not learn that when someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him?" He said to him, "A messenger of the letter should be for him a horseman." Immediately, he arose from the midst of the congregation and took a spear in his hand. He arose from the Sanhedrin of Moses and took a spear in his hand. He removed the spearhead and placed it in his armpit, and it was fixed and stayed on his staff. They said to Pinchas, "Where are you going?" He said to them, "And who is greater than Shimon?" They said, "Let him be." He even went to attend to his needs. The Sages allowed the matter to proceed.

Midrash Tanchuma Buber, Miketz 13:1

(Gen. 43:29:) THEN HE (Joseph) RAISED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER. He was happy that he was like his mother, for it is so written: THE SON OF HIS MOTHER. Immediately (in Gen. 44:1): THEN HE COMMANDED THE ONE WHO WAS OVER HIS HOUSE, SAYING: FILL THE MEN'S SACKS WITH FOOD…. He said to Manasseh (I.e., his son. So below, 10:17; see also Targum Pseudo-Jonathan, Gen. 44:1, which names Manasseh as Joseph’s steward.) (in Gen. 44:1-3): FILL THE SACKS < …. > AND < YOU SHALL PUT > MY GOBLET, THE GOBLET OF SILVER, < IN THE MOUTH OF THE SACK OF THE YOUNGEST >…. AT MORNING LIGHT THE MEN WERE SENT OFF. Why did he not send them away at night? Joseph said: If I send them away at night, there is no creature who could cope with them because they are like wild beasts. (In Gen. 49:9:) JUDAH IS A LION'S WHELP, (in Deut. 33:22): DAN IS A LION'S WHELP, (in Gen. 49:17): DAN SHALL BE A SERPENT, (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE, (and in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF.

Midrash Tanchuma Buber, Vayechi 13:2

Everything that the righteous do they do through the Holy Spirit. When Jacob blessed Judah, he blessed him with < the qualities of > a lion, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. < Thus he paired him off > (The bracketed words come from the parallel versions in Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition).) against the kingdom of Babylon, of which it is written (in Dan. 7:4): THE FIRST WAS LIKE A LION. (Gen. R. 99:2.) So Hananiah, Mishael, and Azariah (descendants of Judah) attacked it (i.e., Babylon). As for Joseph, he paired him off against this < present > wicked kingdom of Rome. R. Samuel bar Nahman said: There is a tradition handed down that Esau will only fall at the hands of Rachel's children. [Thus it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM (THEM refers to Edom, which had come to be identified with Rome in Jewish tradition.) AWAY.] And Moses paired off the tribe of Levi against the kingdom of Greece, since the children of the Hasmoneans stem from Levi. Also Levi is the third tribe, and this kingdom of Greece is the third < kingdom >. (According to Dan. 7 as the tradition interprets it.) Moreover, Levi (LWY) has three letters, and Greece (YWN) has three letters. The former sacrifices bulls, and the latter writes on the horn of an ox. They have no portion in the God of Israel. The former are many, and the latter are few. Moses saw them and blessed them, as stated (in Deut. 33:11 with reference to Levi): BLESS, O LORD, HIS VALOR… < SMITE THE LOINS OF THOSE WHO RISE UP AGAINST HIM >…. And Jacob paired Benjamin off against the kingdom of Media. Thus it is written about the kingdom of Media (in Dan. 7:5): THEN HERE WAS ANOTHER BEAST, A SECOND ONE, LIKE A BEAR. (Aramaic: dov. Cf. the parallel versions of Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition), where dov is written without a vowel letter and so allows one to read the word as dev, which means “wolf.”) So here is an analogy with it (Media) over against the tribe of Benjamin to which it is likened, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. Just as the wolf seizes < its prey >, so did the tribe of Benjamin seize < something >, as stated (in Jud. 21:21): WHEN YOU SEE {THE DAUGHTERS OF SHILOH} [AND BEHOLD, IF THE DAUGHTERS OF SHILOH COME OUT]… < THEN YOU SHALL COME OUT OF THE VINEYARDS >, SEIZE FOR YOURSELVES < EACH ONE HIS OWN WIFE FROM THE DAUGHTERS OF SHILOH, AND GO TO THE LAND OF BENJAMIN >.

Midrash Tanchuma Buber, Vayigash 10:1

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART. (Tanh., Gen. 11:9; Gen. R. 95:2.) < He was sent > because our father Jacob thought that Judah had killed Joseph because he had brought him the tunic, about which it is stated (in Gen. 37:33): HE RECOGNIZED IT AND SAID: MY SON'S TUNIC! AN EVIL BEAST HAS EATEN HIM. Now AN EVIL BEAST is nothing but a lion. (According to Gen. 49:9, JUDAH IS A LION’S WHELP.) So Jacob said to him: You have torn him to pieces, and you are going to tear his brother to pieces. You would not have torn him to pieces except out of jealousy. Immediately (there follows in Gen. 37:34): THEN JACOB RENT HIS GARMENTS….

Midrash Tanchuma Buber, Vayigash 3:1

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM. This text is related (to Job 41:8 [16]): ONE IS SO NEAR TO THE OTHER THAT NO AIR CAN COME BETWEEN THEM. This refers to Judah and Joseph, for in whatever Joseph prided himself, Judah came and vanquished, as stated (in Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. To what were they comparable? (Tanh., Gen. 11:3.) To a bull that went out; and, when all the beasts fled from him, he kicked (rt.: B'T) at one and gored at another. Then came the lion, but he did not stand up to him. Rather, when the lion appeared and sought out the bull, he was not to be found. So Joseph is likened to the bull, as stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. The tribes also have been likened to beasts, and Joseph was priding himself as being over them and despising (rt.: B'T) them. (According to Gen. 42:7) HE BECAME A STRANGER TO THEM. Then goring at a particular one, (according to Gen. 42:24) HE TOOK SIMON FROM THEM. He acted so only until the lion came, < for > (according to Gen. 49:24) JUDAH IS A LION'S WHELP. He sought him out as the bull, but he was not to be found. Rather (according to Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. Why? (Prov. 30:30:) THE LION IS THE MIGHTIEST AMONG THE BEASTS, AND RETREATS BEFORE NONE, even because it is written of him (in Gen. 47:12): AND < JOSEPH > SUSTAINED < HIS FATHER AND HIS BROTHERS >. (One would expect some saying about Judah. Buber’s note here suggests that SUSTAINED be read as two words, apart from the biblical context, and interpreted as “All in all,” i.e., the lion is “all in all” in the world of beasts. Cf. Tanh., Gen. 11:3: “Who has stood facing a bull? The lion, as stated (Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM.”) Also in the world to come a fighting Messiah is going to arise from Joseph, but a Messiah who is to arise from Judah will be stronger than he, as stated (in Zech. 10:6): I WILL STRENGTHEN THE HOUSE OF JUDAH, < BUT THE HOUSE OF JOSEPH I WILL SAVE >.

Midrash Tanchuma Buber, Vayigash 9:2

Another interpretation (of Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >. (Ibid.:) THE WOLF: This is Benjamin, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. (Is. 65:25, cont.:) AND THE LAMB: This represents the tribes, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK…. (Is. 65:25, cont.:) SHALL FEED TOGETHER: When? When Benjamin went down with them, and Jacob said (in Gen. 42:38): LET NOT MY SON GO DOWN WITH YOU. When the hour arrived for him to go down with them, they placed him in their midst and watched over him. And so Joseph (in Gen. 43:29): LIFTED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER…. (Is. 65:25, cont.:) THE LION: This is Judah, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. (Is. 65:25, cont.:) LIKE THE OX: This is Joseph, since it is stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. (Is. 65:25, cont.:) SHALL EAT STRAW, when they have been found eating together, as stated (in Gen. 43:33): AND THEY SAT DOWN BEFORE HIM FROM THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT. Therefore (in Gen. 46:28): NOW HE (Jacob) HAD SENT JUDAH AHEAD OF HIM.

Midrash Tanchuma Buber, Vayishlach 15:1

(Gen. 34:1:) NOW < LEAH'S DAUGHTER > DINAH … WENT OUT. This text is related (to II Kings 14:9): THE THISTLE THAT WAS IN LEBANON. This thistle was Shechem's father, Hamor. (Gen. R. 80:3; cf. Tanh., Gen. 8:7; cf. also rule 26 in the thirty-two middot of R. Eliezer b. R. Jose the Galilean.) (Ibid., cont.:) SENT TO THE CEDAR THAT WAS IN LEBANON. This is Jacob, as stated (in Ps. 92:13 [12]): THE RIGHTEOUS ONE SHALL FLOURISH LIKE THE PALM, LIKE A CEDAR IN LEBANON SHALL HE GROW. (II Kings 14:9, cont.:) GIVE YOUR DAUGHTER TO MY SON FOR A WIFE. Thus it says (in Gen. 34:8): PLEASE GIVE HER TO HIM FOR A WIFE. (II Kings 14:9, cont.:) BUT A WILD BEAST PASSED BY. These are the tribes, who have been compared to wild beasts. (See Gen. R. 99:4.) Thus it is stated (in Gen. 49:9): JUDAH IS A LION'S WHELP, (in vs. 27:) BENJAMIN IS A RAVENOUS WOLF, (in vs. 21:) NAPHTHALI IS A HIND LET LOOSE, (and in vs. 14:) ISSACHAR IS A STRONG-BONED ASS. (II Kings 14:9, cont.:) AND TRAMPLED DOWN THE THISTLE. This is Hamor and his son Shechem, whom < the tribes > killed with the edge of the sword because of Dinah, as stated (in Gen. 34:1): NOW LEAH'S DAUGHTER DINAH … WENT OUT. In every place the female child is accompanied by males, but here she is accompanied by her mother. Thus, the corruption had begun with her mother.

Midrash Tanchuma, Miketz 10:9

When Joseph’s brothers came to him, He lifted up his eyes and saw Benjamin his brother, his mother’s son (Gen. 43:29). He was deeply moved, for he saw in him the image of his father. (Other sources say that he looked like his mother (Rachel), who was also Joseph’s mother.) Thereupon he commanded the steward of his household: Fill the men”s sacks with food … and put my goblet, the silver goblet, in the sack’s mouth of the youngest (ibid. 44:1–2). As soon as the morning was light, the men were sent away (ibid., v. 3). Joseph said to himself: “If I should permit them to depart during the night, no one will be able to overcome them, since they have been likened to beasts, as it is said: Judah is lion’s whelp (Deut. 33:22), Dan shall be a serpent in the way, a horned snake in the path (Gen. 49:17), and Naphtali is a hind let loose (ibid., v. 21).” After they had journeyed but a short distance from the city, Joseph said (to his steward): “If they go a great distance, no one will be able to overcome them, so arise, and pursue them while the fear of the city is still upon them. When you reach them, reprimand them harshly at first and then gently, saying” Is not this it in which my lord drinketh, etc. (ibid., v. 5).

Midrash Tanchuma, Vayechi 14:2

All acts of the righteous are performed through the inspiration of the Divine Spirit. When Jacob blessed Judah, he likened him to a lion, as is said: Judah is a lion’s whelp (Gen. 49:9). He thus coupled him with the kingdom of Babylon, about which it is said: The first was a lion (Dan. 7:4). Hence Daniel, Mishael, Hananiah, and Azariah fought against Babylon. He also coupled Joseph with the kingdom of Edom.

Midrash Tanchuma, Vayigash 3:3

R. Joshua the son of Nehemiah posed the query: Who can prevail over an ox? Only a lion. Since Joseph was an ox, as it is said: His firstling bullock, majesty is his (Deut. 33:17), and Judah was a lion, as is said; Judah is a lion’s whelp (Gen. 49:9), who confronted the ox? The lion, Judah, as it is said: Then Judah came near unto him.

Midrash Tanchuma, Vayigash 8:7

And the lion shall eat straw like the ox (Isa. 65:25). “The lion” refers to Judah, as it is said: Judah is a lion’s whelp (Gen. 49:9), and like the ox alludes to Joseph, as is said: His firstling bullock, majesty is his (Deut. 33:17). Finally however, all of them ate together, as it is said: And they sat before him, the firstborn according to his birthright (Gen. 43:33). And it is also written: And portions were taken unto them (ibid., v. 3). Hence Scripture states: And the lion shall eat straw like the ox.

Midrash Tanchuma, Vayigash 9:1

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere in reference to this verse: The envy also of Ephraim shall depart … Ephraim shall not envy Judah (Isa. 11:13). Jacob our patriarch sent Judah before him because he believed that Judah had killed Joseph at the time he brought him the coat of many colors, as it is said: And he knew it, and said: “It is my son’s coat; an evil beast hath devoured him” (Gen. 37:33). An evil beast refers to Judah, since it is said: Judah is a lion’s whelp. And Jacob said to Judah: “Thou art the one who hath rent him asunder.” Whereupon Jacob rent his garments … and all his sons and daughters rose up to comfort him (ibid., vv. 34–35).

Midrash Tanchuma, Vayishlach 1:3

Similarly, Judah will also be Esau’s adversary, as it is stated: And the lion shall eat straw like the ox (Isa. 11:7). Lion refers to Judah, as is said: Judah is a lion’s whelp (Gen. 49:9), and like the ox alludes to Joseph. Will eat straw informs us that Joseph will judge Esau, who is referred to as straw, and his descendants will be like straw, as it is said: And the house of Esau is like straw (Obad. 18). (The two tribes, identified as animals, will consume the straw representing Esau.) Whence do we know that all the others will likewise judge Esau? From the verse How was thy mother a lioness; among lions she couched (Ezek. 19:2). We learn (from this verse) that all Israel will judge Esau.

Midrash Tanchuma, Vayishlach 7:4

And there passed by the wild beasts. These are the sons of Jacob, who were compared to beasts: Judah is a lion’s whelp (Gen. 49:9); Dan is a young lion (Deut. 33:22); Naphtali is a hind let loose (Gen. 49:21); and likewise all the others. And trod down the thistle confirms what is stated in the verse And came upon the city unawares, and slew all the males. And they slew Hamor and Shechem, his son, with the edge of the sword (Gen. 34:25–26).

Midrash Tehillim 90:1

A prayer for Moses, the man of God. As it is written (Proverbs 15:8), "The sacrifice of the wicked is an abomination to the Lord." This refers to Balaam and Balak. When Balaam said to Balak (Numbers 23:1-29), "Build me seven altars," the Lord said to him, "I do not accept sacrifices from the wicked." (Ecclesiastes 4:6) "Better is a handful of quietness than two hands full of toil and a striving after wind." This means that the handful of fine flour that the Israelites bring before me as a regular offering is better than all the sacrifices you offer me, which are an abomination to me. And why do I desire the prayer of the righteous? As it is written (Proverbs 15:8), "The prayer of the upright is His delight." This refers to Israel. Therefore, let us pray to Moses. The Rabbis and Rabbi Judah ben Simon said that there are four parts to prayer, and they arranged words before the Lord. Jeremiah said (Jeremiah 32:16), "Then I prayed to the Lord," and he said after giving the deed of purchase. By arranging words, what is written above them is elevated (Jeremiah 24:1), "Behold, the baskets of figs came to the city." And Habakkuk arranged a prayer, as it is written (Habakkuk 3:1), "A prayer of Habakkuk the prophet." What is written above this matter? (Habakkuk 1:3) "Why do you make me see iniquity, and why do you idly look at wrong?" David also said, as it is written (Psalm 17:1), "A prayer of David. Hear a just cause, O Lord." What is written above this matter? (Psalm 10:1) "Why, O Lord, do you stand far away? Why do you hide yourself in times of trouble?" And so Moses arranged a prayer, as it is written (Deuteronomy 9:26), "So I prayed to the Lord, and said: 'O Lord God.'" What is written above this matter? (Exodus 32:11) "Why should your anger burn against your people?" Rabbi Judah ben Simon said, "In the middle of their prayer, they should place a cantor's name." Jeremiah said (Jeremiah 32:16), "Then I prayed to the Lord." And what does it mean when it says (Psalm 17:1), "A prayer of David. Hear, O Lord, my righteous plea; listen to my cry. Give ear to my prayer-- it does not rise from deceitful lips."? David also said (Psalm 17:14), "By your hand save me from such people, Lord, from those of this world whose reward is in this life. May what you have stored up for the wicked fill their bellies; may their children gorge themselves on it, and may there be leftovers for their little ones." Moses said (Deuteronomy 9:26), "I prayed to the Lord and said, 'Sovereign Lord, do not destroy your people, your own inheritance that you redeemed by your great power and brought out of Egypt with a mighty hand.'" And what is meant by (Exodus 32:10), "Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation." But God responded, "I have forgiven them, as you asked" (Numbers 14:20). Rabbi Helbo said that Moses wrote thirteen copies of the Torah on the day he left the world, one for each tribe, and one was placed in the ark, so that if Israel should ever forge one of them, they would not be able to do so. And he did not bless the tribe of Shimon because of what they did in Shittim. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi, "Nevertheless, Judah was preferred with them, as it says (Joshua 19:9), 'From the portion of the children of Judah was the inheritance of the children of Simeon.'" Simeon is compared to a bull whose dealings were evil, so they tied a lion to his tail, but he still had strength. Thus, Judah was compared to a lion, as it says (Genesis 49:9), "Judah is a lion's cub." Therefore, they were preferred with him. Rabbi Yudan said, "He did not establish a judge," and similarly it says (Judges 3:31), "After Ehud came Shamgar son of Anath, who struck down six hundred Philistines with an oxgoad. He too saved Israel." He did not establish a king, and similarly it says (1 Kings 16:15), "In the twenty-seventh year of Asa king of Judah, Zimri reigned in Tirzah seven days." And Moses said eleven psalms in response to the eleven tribes.

Shemot Rabbah 1:16

The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19). “As they are vigorous [ḥayot].” If you say that they are midwives, (One of the interpretations of the Hebrew word ḥaya is midwife.) does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2). God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20). “God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them. Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.” “The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”

Shemot Rabbah 21:5

That is what is written: “My dove in the cleft of the rock” (Song of Songs 2:14). It should have said “a dove in the cleft of the rock.” Why did it say “my dove?” It is as Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: “My dove.” See what is written: “Ephraim is like a foolish dove, with no understanding” (Hosea 7:11). The Holy One blessed be He said: To Me they are like a foolish dove; everything that I decree for them, they do and obey Me. However, towards idolaters, they are as tough as beasts, as it is stated: “Judah is a lion’s whelp” (Genesis 49:9); “Benjamin is a ravenous wolf” (Genesis 49:27); “Dan will be a serpent on the road” (Genesis 49:17); that is why they are as tough against idolaters. Why? It is because idolaters say to them: ‘What do you seek from this Shabbat that you observe, from this circumcision that you are circumcised?’ They [idolaters] seek to cancel the mitzvot for them and they [Israel] become as tough as beasts against them. However, to the Holy One blessed be He they are like an innocent dove, and they obey everything that He decrees for them, as it is stated: “The people believed” (Exodus 4:31). And likewise it says: “Everything the Lord has spoken we will do and we will heed” (Exodus 24:7). That is why it says: “My dove in the cleft of the rock” (Song of Songs 2:14). “Pharaoh drew near and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them, and they were very frightened; the children of Israel cried out to the Lord” (Exodus 14:10). Rabbi Elazar ben Pedat said: When Israel departed from Egypt, they lifted up their eyes and the Egyptians were pursuing them, as it is stated: “Pharaoh drew near [and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them].” It does not say “were traveling,” but rather “was traveling.” When Pharaoh and the Egyptians came out in pursuit of them, they raised their eyes heavenward and saw the angel of Egypt floating in the air. When they saw him, they were very frightened, as it is stated: “They were very frightened.” What is “behold, Egypt was traveling after them”? The name of the angel of Egypt was Egypt, as the Holy One blessed be He does not bring about the downfall of a nation until He brings about the downfall of its angel first. Likewise, you find with Nebuchadnezzar that the Holy One blessed be He brought down his angel first, as it is stated: “While the word was in the king's mouth, a voice [kal] fell from heaven” (Daniel 4:28). Rabbi Yehoshua bar Avin said: Nebuchadnezzar’s angel was named Kal, and the Holy One blessed be He brought him down. Likewise, the name of the angel of Pharaoh was Egypt, and it was flying to pursue them. When the Holy One blessed be He sank Egypt into the sea, He first sank their angel, as it is stated: “And the Lord tossed Egypt in the midst of the sea” (Exodus 14:27); that is the angel of Egypt, and then: “He tossed Pharaoh and his host” (Psalms 136:15). Likewise, it does not say: Their horses and their riders He cast into the sea, but rather, “horse and its rider” (Exodus 15:1), this is their angel; that is: “behold, Egypt was traveling after them.” What is: “Pharaoh drew near [hikriv]”? It is that he drew Israel nearer to repentence. Rabbi Berekhya said: Pharaoh’s drawing near was more effective for Israel than one hundred fasts and prayers. Why? Because when they [the Egyptians] pursued them and they [Israel] saw them, they were greatly afraid and they raised their eyes to Heaven, and repented and prayed, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). Israel said to Moses: ‘What have you done to us? Now they are coming and doing to us everything we did to them; we killed their firstborn, took their property, and fled. Did you not say to us: “Each woman will borrow [silver vessels and gold vessels and garments from her neighbor and from the resident of her house and you shall place them upon your sons and upon your daughters, and you will despoil Egypt]”?’ (Exodus 3:22). At that moment they were standing and they did not know what to do; the sea was closing in, the enemy was pursuing, and the beasts from the wilderness, as it is stated: “The wilderness has closed in [sagar] on them” (Exodus 14:3). Rabbi Yirmeya ben Elazar said: Sagar means nothing other than beasts, as it is stated: “My God has sent His angel, and shut [usagar] the lions' mouths” (Daniel 6:23). When Israel saw that they were surrounded on three sides – the sea blocking them, the enemy in pursuit, and the beasts in the wilderness – they raised their eyes to their Father in heaven and cried out to the Holy One blessed be He, as it is stated: “The children of Israel cried out to the Lord.” Why did the Holy One blessed be He do this to them? It was because the Holy One blessed be He desires their prayers. Rabbi Yehoshua ben Levi said: To what is this matter comparable? It is to a king who was travelling on the way and a princess was screaming to him: ‘Please, save me from the highwaymen.’ The king heard and rescued her. Some time later, he sought to take her as a wife. He desired that she speak to him, but she did not want to do so. What did the king do? He incited the highwaymen against her so that she would scream and the king would hear. When the highwaymen beset her, she began screaming to the king. The king said to her: ‘This is what I desired, to hear your voice.’ So Israel, when they were in Egypt and they [the Egyptians] were forcing them to work, they began screaming and raising their eyes to the Holy One blessed be He, as it is stated: “It was during those many days…they cried out” (Exodus 2:23). Immediately, “God saw the children of Israel” (Exodus 2:25). The Holy One blessed be He began taking them out from there with a powerful hand and an outstretched arm. The Holy One blessed be He sought to hear their voice another time, but they did not wish to do so [to cry out]. What did He do? He incited Pharaoh to pursue them, as it is stated: “Pharaoh drew near.” Immediately, “the children of Israel cried out to the Lord.” At that moment, the Holy One blessed be He said: ‘That is what I wanted – to hear your voice.’ As it is stated: “My dove in the cleft of the rock […sound me your voice]” (Song of Songs 2:14). It does not say sound me a voice, but rather, “sound me your voice,” – the voice that I already heard in Egypt. That is why it is written: “Sound me your voice.” When they had prayed, the Holy One blessed be He said to Moses: ‘Why are you standing and praying? The prayer of My children preceded your prayer, as it is stated: “Why are you crying out to Me?”’

Shemot Rabbah 29:9

Another matter: “I am the Lord your God” – that is what is written: “A lion has roared; who will not fear?” (Amos 3:8). And that is what is written: “Who would not fear You, King of the nations? For it befits You” (Jeremiah 10:7). The prophets said to Jeremiah: ‘What did you see that led you to say “King of the nations”? All the prophets call Him King of Israel, and you call Him “King of the nations”?’ He said to them: ‘I heard from Him: “I appointed you a prophet for the nations” (Jeremiah 1:5). I said “King of the nations” to say: If He does not spare His children and the members of His household, will He spare others?’ As it is stated: “You are awesome from Your Sanctuary” (Psalms 68:36). “Who would not fear You, King of the nations?” Who will not fear You? (After seeing what You have done to Israel, they will all fear You.) This is analogous to a usurer who filled his purse with gold coins, and he was standing and shouting: Whoever wants should come and borrow. Everyone would hear and flee, saying: When he comes to collect his debt from the borrower, who can withstand him? So too, as it were, the Holy One blessed be He descended to Sinai to give the commandments so the world would not collapse, as it is stated: “The earth quaked, the heavens rained [before God, this is Sinai]” (Psalms 68:9), and likewise: “The mountains flowed before the Lord; [this is Sinai]” (Judges 5:8), and likewise: “The pillars of the heavens sag” (Job 26:11). And Israel was trembling, as it is stated: “and all the people [who were in the camp] trembled” (Exodus 19:16). And the mountain was trembling, as it is stated: “The entire mountain trembled greatly” (Exodus 19:18). Why was all this? It is only because He spoke commandments of life. The prophet shouts: “A lion has roared; who will not fear?” (Amos 3:8). Rabbi Yirmeya said: If at a time when He gives life to the world, “the earth quaked,” when He comes to exact retribution against the wicked who violated the words of the Torah, all the more so, as it is stated: “Who can stand before His fury” (Nahum 1:6), “Who can endure the day of His coming?” (Malachi 3:2). If when He is appeased no person can withstand His power, when He rises in His enflamed wrath, who will stand before Him? That is, “who would not fear You, King of the nations?” (Jeremiah 10:7). Another matter: “A lion has roared” (Amos 3:8) – that is what is written: “They will follow the Lord; He will roar like a lion” (Hosea 11:10). Rabbi Simon said: This is analogous to a king who entered his palace; his queen heard, made room for him, and was trembling. If the queen is afraid, what will the maidservants and slaves do? So too, when the Holy One blessed be He revealed himself to give the Torah to Israel, they heard the sounds and died, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). If it is true for Israel, for the idolaters it is all the more so. Another matter: “A lion has roared” (Amos 3:8) – the Rabbis say in the name of Rabbi Hoshaya: Baltza asked Rabbi Akiva, he said to him: ‘From where was the noise generated?’ [Rabbi Akiva] said to him: ‘When the Holy One blessed be He looks at the houses of idol worship and its worshippers, how they are situated in serenity and tranquility in the world, and He sees His Temple destroyed and given into the hands of idolaters, as it were, He is jealous and roars. Immediately, the heavens and the earth quake, as it is stated: “[The Lord] will roar from Zion, and from Jerusalem He will project His voice” (Joel 4:16). What does Israel do? As it were, He defends them, as it is stated: “But the Lord is shelter for His people” (Joel 4:16). Another matter: “A lion has roared” (Amos 3:8) – come and see, the Temple is called lion [arye], as it is stated: “Oh Ariel, Ariel” (Isaiah 29:1). The royal house of David is called a lion, as it is stated: “[Take up a lamentation for the princes of Israel and say:] How your mother was a lioness; among lions she crouched” (Ezekiel 19:1-2). Israel is called a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Nebuchadnezzar is called a lion, as it is stated: “A lion rose from its thicket” (Jeremiah 4:7), and he destroyed the Temple, seized the kingship of the house of David, and exiled Israel. The Holy One blessed be He says: “Where is the lions’ den?” (Nahum 2:12). Where are My children? At that moment: “He will roar over His abode” (Jeremiah 25:30). Another matter: “A lion has roared” (Amos 3:8) – the Holy One blessed be He said to Israel: ‘Do you accept the Ten Commandments?’ They said to Him: ‘Yes,’ as it is stated: “With a ten-stringed lute [alei asor] and with harp” (Psalms 92:4). It is incumbent upon me [alai] to accept the Ten [eser] Commandments. What is “the Lord God has spoken; who will not prophesy” (Amos 3:8)? Rabbi Abbahu said in the name of Rabbi Yoḥanan: When the Holy One blessed be He gave the Torah, no bird tweeted, no fowl flew, no bull lowed, no wheels (Of the Divine Chariot) flew, seraphs did not say: “Holy, holy” (see Isaiah 6:3), the sea did not tremble, people did not speak, but rather, the entire world was quiet and silent. The voice emerged: “I am the Lord your God.” Likewise it says: “These words the Lord spoke to your entire assembly…with a great voice, and it went on no more” (Deuteronomy 5:19) – Rabbi Shimon ben Lakish said: What is “and it went on no more”? When a person calls to another, his voice has an echo, but the voice that was emerging from the mouth of the Holy One blessed be He did not have an echo. If you are astonished by this, Elijah, when he came to Carmel, he assembled all the priests and said to them: “Call in a great voice…as he is a god” (I Kings 18:27). What did the Holy One blessed be He do? He muted the entire world and silenced the heavenly and earthly beings. The world was emptiness and disorder as though there was no creature in the world, as it is stated: “There was no voice, no respondent, and no listener” (I Kings 18:29). Had anyone spoken, they would have said that Baal responded. All the more so, when the Holy One blessed be He spoke on Mount Sinai, He silenced the entire world, so that the creatures would know that there is no one other than He. He said: “I am the Lord your God.” Regarding the future it is written: “I, it is I who is your Comforter” (Isaiah 51:12).

Shir HaShirim Rabbah 2:14:1

“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14). “My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31). The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’ (I have already heard their own pleas for help, for their “voice is pleasant.”) Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.” Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket. (These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command.) It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7). (Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.)

Shir HaShirim Rabbah 4:7:1

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). “All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it. (Unlike his father and grandfather, all his offspring were righteous.) What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2). Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary? (In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him.) It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he (Moses) then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another. What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi? (The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25).) Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them, (When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron.) and one said: It was because it delineated the genealogy of Moses and Aaron. (Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi.) We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna (This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above.) who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy. (They married only with families that could prove they were of pure lineage.) Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died, (Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure.) authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This (Yabetz) is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This (Yabetz) is Otniel. It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case: (Since in the future they will all be comparable to pure gold, as envisioned by Zechariah.) “All of you is fair, my love, and there is no blemish in you.”

Yalkut Shimoni on Torah 160:1

... "Until he comes to Shiloh" - as in the future all of the nations of the world will bring a present to (shai le) the Messiah, the son of David, as it is stated (Isaiah 18:7), "at that time, a present shall be brought to the Lord of hosts" ...

Musar

Nachmanides explains that the flag of the camp of Yehudah had a lion, Reuben had Adam, Ephrayim had an ox, and Dan had an eagle. Yonathan ben Uzziel mentions Dan as having a snake with eagle wings. The connection between Yehudah and Dan is explained through future heroic deeds in the time of the Messiah. Rashi explains why Jacob compared Yehudah to a lion.

Shenei Luchot HaBerit, Torah Shebikhtav, Bamidbar, Nasso, Beha'alotcha, Torah Ohr, Bamidbar 18

Nachmanides, in his commentary on Numbers 2,2, states that the flag of the camp of Yehudah featured the image of a lion, in accordance with Genesis 49,9, which compares him to a lion. The flag of the camp of Reuben featured the image of Adam, reminding us of the דודאים containing the letters "אדם," as we read in Genesis 30,14. The flag of the camp of Ephrayim featured the image of an ox, שור, seeing Moses had described Joseph as בכור שורו הדר לו, in his blessing in Deut. 33,17. Lastly, the flag of the camp of Dan featured the image of an eagle, based on Deut. 32,11, "כנשר יעיר קנו,” "like an eagle who rouses his nestlings." This was appropriate since Dan's position as the rearguard of the army required him both to protect the rear and hurry up the slow moving ones in front of him to move faster. The overall effect of these camps and their flags corresponded to the vision of Ezekiel of the מרכבה, as we have mentioned earlier. [Although Yonathan ben Uzziel has the flag of Dan displaying a snake instead of an eagle, as in Genesis 49,17, this need not contradict Nachmanides, since the Tziyoni quotes Kabbalists as saying that the body of the picture was indeed a snake, but that the snake had the wings of an eagle. The latter suggests the attribute of mercy, רחמים.]

Shenei Luchot HaBerit, Torah Shebikhtav, V'Zot HaBerachah, Derekh Chayim 4

ולדן אמר דן גור אריה . How can we reconcile this description with Jacob's description of Yehudah as a גור אריה, while in the same blessing he called Dan a serpent? Did Dan possess the characteristics of a serpent or that of a lion?

Shenei Luchot HaBerit, Torah Shebikhtav, V'Zot HaBerachah, Derekh Chayim 6

There is also a story about lion-like heroic deeds which will be performed in the future during the reign of the משיח בן יוסף which are described in the Zohar on Parshat Balak. After these exploits the משיח בן דוד will materialize. This makes the connection between Yehudah, i.e. the dynasty of David, and Dan even more plausible. Our verse here in reality applies the words גור אריה to Yehudah, not to Dan. Rashi explained already in Genesis 49,9 why Jacob compared Yehudah to a lion.

Quoting Commentary

The twelve tribes of Israel were each assigned a specific standard with unique colors and symbols, corresponding to the stones on the High Priest's breastplate. Each main standard had a specific figure on it, such as a lion for Judah, an ox for Ephraim, and an eagle for Dan, similar to the angelic figures seen by the prophet Ezekiel. The arrangement of the tribes around the Tabernacle reflected the directions of the compass, with Judah in the east, Reuben in the south, Ephraim in the west, and Dan in the north. This organization was seen as a reflection of the celestial order and was meant to bring honor and greatness to Israel.

Chizkuni, Numbers 2:2:1

על דגלו באותות, “every man with his own standard according to the insignias of his father’s house;” the flags had the names of the (fore)father’s houses inscribed upon them. How did this work? On the flag of Reuven there was an inscription אי׳י, the respective first letters of the names of the patriarchs אברהם, יצחק, יעקב. On the second flag (there were four flags, one for each army group of three tribes.) there were inscribed the letters בצ׳ע, the second letter in the names of each of the three patriarchs. The third flag would have the letters רח׳ק representing the third letter in the respective names of Avraham, Yitzchok and Yaakov, and the fourth flag the letters מק׳ב, representing the last letters each in their names. The letter ה which had been added to Avraham’s name, would be represented by the protective cloud that rested above the Israelites and protected them against nosy intruders during all the years they were in the desert. An alternate interpretation of the line: באותות לבית אבותם. The flag of the camp of Reuven had the outline of a human being in red colour, matching the colour of his stone on Aaron’s breastplate. It represented the mandrakes Reuven had found in the field and brought to his mother Leah, which the latter had traded for an extra night with her husband. (Genesis chapter 30) These mandrakes were shaped like a human being. The outline of a lion was drawn or stitched on the flag of Yehudah, who was called: “lion” in the Torah by his father (Genesis 49,9) The colour of that outline was turquoise as was the colour of his gem on Aaron’s breastplate. The flag of Ephrayim showed the outline of an ox, whom his father Joseph had reputedly called שור, ox, (Deuteronomy 33,17) The colour of that outline was onyx, as was the colour of his gemstone on the breastplate of Aaron. On the flag of Dan there was the outline of an eagle, coloured in a variety of colours, iridescent, as the gemstone that represented the tribe of Dan on Aaron’s breastplate. (Ibn Ezra) The Tabernacle located in the centre, was flanked by all these camps, and was a symbol of the holy angels called chayot, which surround the throne of G-d forming a square. The various nations learned from the Israelites to make tablecloths and the like in a variety of colours. (Bamidbar Rabbah 2,6)

Da'at Zekenim on Genesis 44:4:1

הם יצאו את העיר, “when they had barely left the gates of the city,” not having covered any distance as yet. Joseph had reasoned that once they had reached beyond a certain distance it would be impossible to exercise any control over them [without violence. Ed.] as they had been compared to wild beasts. (Compare Yaakov’s blessing of Yehudah in Genesis 49 9 where he compared Yehudah alone to a ferocious lion.) In verse 21 in that chapter the tribe of Naftali is described by Yaakov as a hind let loose, suggesting again that militarily the sons of Yaakov were feared by their contemporaries. They would inspire fear in their adversaries.

Or HaChaim on Deuteronomy 33:7:1

שמע ה׳ קול יהודה, "Hearken, O Lord, to the voice of Yehudah." Seeing that Yehudah had sinned in his relationship with Tamar and had confessed his guilt (Genesis 38,26) when he said: "she is more righteous than I," Moses prayed that G'd should accept his confession. He mentioned this only in order to be able to continue with ואל עמו תביאנו. We have explained in our commentary on Genesis 49,9 (page 424) how the union of Yehudah and Tamar enabled Yehudah to qualify for the description אריה, a fully grown lion. Yehudah's spiritual ascent had been due to his being able to tear himself away from the prey, i.e. from the pools of souls that had been taken captive by the forces of Satan as a result of Adam's sin. In our verse Moses alludes to this when he refers to Yehudah's "hands having performed a mighty deed."

Or HaChaim on Exodus 11:5:3

We also need to appreciate the natural tendency of identical or basically similar virtues to coalesce with each other. The good attracts the good, the evil tends to attract more evil to itself. This is the secret of how the souls of the Israelites which had their origin in the positive emanations could "draw" to themselves the "lost" souls which we described as being particularly prevalent in Egypt. [The author has repeatedly described these souls as having been captured by the negative side of the emanations as a result of Adam eating from the tree of knowledge (compare his comments on Genesis 49,9). Ed.] G'd had given outstanding Torah scholars the ability to attract to themselves the "good" part of any sinner. When Rabbi Shimon looked at the sinner in question he extracted the good part of that sinner, thus leaving no viable element within that person. As a result the sinner died. When G'd passed through Egypt on that night, He extracted the good that was within any of these firstborn; as a result such a firstborn simply dropped dead. It was as if Rabbi Shimon had put his eye on such an individual.

Or HaChaim on Exodus 3:8:3

In view of our premise that the principal purpose of the exile in Egypt was to salvage the souls which had been contaminated with the 50 levels of impurity at the time the forces of the קליפה "captured" some of the holy souls from Adam when the latter ate from the tree of knowledge (compare our comments on Genesis 49,9), we can understand that if G'd had redeemed the Israelites prematurely this would have aborted the plan to rescue all those lost souls. We have already explained that Moses himself was equated with the Jewish people inasmuch as Moses achieved the 49th level of בינה, intellectual insights, out of a possible total of 50 such levels. The reason that Moses never reached the ultimate level of בינה was that the achievement must parallel the effort expended on achieving the goal in question. Had the Israelites descended to the 50th level of impurity the effort at gaining the 50th level of insights would have been possible. Since Israel was never quite at the bottom of the spiritual levels, the effort to reach the top was of necessity a little less than total. Moses' achievements were directly related to the condition of the Jewish people whom he represented. We have been assured that in the future G'd Himself will influence us by means of the Torah so that we will be able to achieve the fiftieth level of בינה. We will be indebted to the cumulative exile experiences for that eventual achievement. The most important individual factor will be our present and final exile.

Or HaChaim on Genesis 38:26:2

Should you question that at the time Yehudah was intimate with Tamar he thought that she was a Gentile; why then did he violate what he knew to be the local ordinance? Our rabbis have answered in Bereshit Rabbah 85,8 that G'd on occasion directs the steps of a man and corrects what was an evil intent in order that the end result should correspond to His plans. [This seems to mean that though Yehudah would have slept with any harlot at that moment when he felt a sexual urge, G'd directed that the woman he did in fact sleep with was ritually pure and permissible. Ed.] The Midrash rationalises this by referring to the line of kings that were to emanate from Yehudah. We suggest that the reader turn to our commentary on Genesis 49,9 גור אריה.

Rabbeinu Bahya, Bamidbar 1:20:1

ויהיו בני ראובן בכור ישראל, “The members of the tribe of Reuven, Yaakov’s firstborn were, etc.” The Torah gave the number of members of the tribe of Reuven first, although in the list of encampments it listed Yehudah first, (2,3) seeing that Reuven was the biological firstborn. Shimon was listed next, in accordance with seniority of birth. Gad was listed next as he was the firstborn of Leah’s maidservant. Next the Torah lists the tribes which were grouped around the flag of Yehudah. Issachar and Zevulun who formed part of the army group are listed in that order as part of the camp of Yehudah. Subsequently the Torah lists Ephrayim followed by the tribes who were part of his camp, i.e. Menashe and Binyamin. Finally, the Torah lists Dan followed by Asher and Naftali who were part of his camp and flag. The tribes’ camps (Dan, Asher, Naftali last) are listed in the same order as here when the offerings on the occasion of the inauguration of the Altar in the Tabernacle are recorded in Numbers chapter 7. The number of tribes listed and counted here are 12, seeing Levi is not included and two separate tribes are counted as Joseph. They were encamped facing the four directions East, South, West, North. Each army group comprised three tribes. Among the twelve tribes the tribe of Yehudah and Dan were the ones best known for their bravery; this is why they traveled at the head and at the rear of the Israelites respectively. Both of these tribes have been described at different times as גור אריה, “lion cub” (Genesis 49,9 and Deut. 33,22). The word לגלגלותם, “according to their heads,” an expression used by the Torah only in connection with the tribes of Reuven and Shimon (verse 20 and 22), is one that applied to all the tribes. The reason that it was spelled out only with these two tribes may be that both of these tribes required atonement for sins committed by their respective founding fathers against Yaakov, and this is why the word פקודיו, “its numbered ones,” is also repeated in Shimon’s case, indicating that by now they were on a par with all the other tribes. Perhaps in the case of Shimon that word may not mean “numbered,” but may be a reference to the use of the word in the Ten Commandments, where G’d speaks about “remembering the sins of the fathers to the later generations” (Exodus 20,5). Verse 22 then ought to be translated as follows: “The matters remembered for the tribe of Shimon and his offspring according to their families and their fathers’ houses were, etc.” The words במספר שמות, “according to the number of names,” belong to what follows, to the word פקודיהם. The Torah wished to convey that actually the descendants of Shimon carried the burden of the sin of their founding-father and his part in the sale of Joseph (instigator) and by rights they should have paid for that unatoned for crime. Proof that Shimon had been the instigator of the violence committed against Joseph at the time is the fact that he was the only one detained by Joseph in Egypt after he permitted the other brothers to return and to bring Binyamin to Egypt on their next trip. (Compare Genesis 37,24, 42,24, Bereshit Rabbah 84,16).

Rabbeinu Bahya, Bamidbar 2:2:1

איש על דגלו באותות, “each man by his flag according to the insignia.” The word אותות is used here in the same sense as in Jeremiah 10,2 where it is a reference to changes in the constellations in the skies. Each flag had different symbols, such as the flag of the camp of Reuven depicting דודאים, which looked like miniature human beings. The flag of Yehudah depicted a lion cub seeing his father had compared him to that animal (in fearlessness). The flag of Ephrayim bore the picture of an ox, seeing that Yaakov had likened Joseph to an ox in Genesis 49,9. The flag of Dan bore the image of an eagle. When you combine the four images depicted on these flags they were the same as that of the chayot which were part of the vision of Ezekiel who described these creatures or angels with such heads, as supporting the throne of G’d (Ezekiel chapter 1). (These are the views of both Ibn Ezra and Nachmanides).

Rabbeinu Bahya, Bamidbar 2:2:4

דגל מחנה יהודה, “the banner of the camp of Yehudah, etc.” This camp traveled first and was situated in the east of the Tabernacle. It was accompanied by the soldiers from the tribes of Issachar and Zevulun. The Torah describes these three tribes as ראשונה יסעו, “being the first ones to start journeying.” The word ראשונה is an allusion to the fact that these three tribes were all endowed with more than an average amount of חכמה, wisdom, i.e. the first of the emanations. Scriptural verses supporting this claim are found in Psalms 60,9: “Yehudah My law giver.” The 200 men attending David’s crowning as king over the nation have been described as “people who understood the needs of the times,” (Chronicles I 1,32). The men of Zevulun have been described in Judges 5,14 as “holding the marshal’s staff.” In view of these tribes having wisdom as a common characteristic they were suitable partners traveling together as one single camp. The entire camp was known as the camp of Yehudah, being a counterpart of the camp comprising the angels Gavriel, Ezriel, and Shemiel in the celestial spheres which is known as the camp of Gavriel.

Rabbeinu Bahya, Bereshit 44:18:14

A Midrashic approach based on Tanchuma Vayigash 3 to Yehudah’s speech. The words ויגש יהודה introduce a confrontation between the lion and the ox. Yehudah represents the lion (Gen. 49,9), Joseph the ox (Deut. 33,17). The words בי אדני are a plea not to apply the attribute of Justice when judging Binyamin as well as themselves. The words: “let me say a word in the hearing of my lord,” mean “may my words find a receptive ear.” He then proceeded to tell Joseph that Sarah, the great-grandmother of Binyamin had been kept against her will in the palace of a previous Pharaoh. (Genesis 12,17) As a result, both Pharaoh and his entire household had been so stricken by G’d that he immediately not only released her but pacified her husband with generous gifts. Joseph was to reflect what this G’d would to him if he tried to keep Binyamin as a slave. He added that Binyamin’s mother died prematurely due to a carelessly worded curse by her husband Binyamin’s father (Gen. 31,32). Imagine what would happen if his father were now to pronounce a deliberate curse upon Joseph for depriving him of his son! He asked Joseph to also reflect on the fact that two of their number had destroyed an entire city (Gen. 34,25). He could imagine what all of them could do if they set their mind on it. At that time the reason for their act of vengeance had been the rape of their sister. This time it involved freedom of a male, their brother. Seeing this male was destined to house the Sanctuary of the G’d of the heavens on earth (Deut. 33,12), they would move heaven and earth to ensure that that prophecy would be fulfilled. Yehudah added: ”for you are like Pharaoh.” He meant: “just as Pharaoh makes promises and does not keep them, so you too make promises and do not keep them.” You had said that you merely wanted to take a look at Binyamin to convince yourself that we had spoken truthfully (42,20). Just as Pharaoh is known to indulge his homosexual tastes, so you appear to want to keep Binyamin for similar reasons. Just as Pharaoh is the King and you are his number two, my father has the rank of king in his country and I am second in command. He added that if he were to draw his sword he would start by slaying Joseph and finish by slaying Pharaoh.

Rabbeinu Bahya, Bereshit 46:28:2

Another Midrash (Tanchuma Vayigash 8) on the same verse draws attention to the miraculous reconciliation between two brothers. Only yesterday the ox and the lion had been crossing swords, whereas already now Yaakov sends Yehudah to Joseph as his emissary. This is an example of what Isaiah had in mind when he wrote (Isaiah 65,25): “the wolf and the lamb shall graze together and the lion shall eat straw like the ox.” The wolf in that verse is a reference to Binyamin, based on Genesis 49,27: “Binyamin is a predatory wolf.” The lamb in Isaiah is a reference to the tribes of Israel as Jeremiah 50,17 describes the tribes as “Israel are scattered sheep.” The words: “the lion and the ox will eat straw,” are a reference to Yehudah and Joseph. Joseph has been compared to an ox in Deut. 33,17, ”like a firstling bull in his majesty.” Yehudah symbolizes the lion as we know from Genesis 49,9 “Yehudah is a lion cub.” They have been described as sharing the same meal in Genesis 43,33: “he seated them, the oldest according to his birthright, etc.” The fact that Yaakov sent Yehudah ahead to Joseph is proof that the brothers had reconciled completely.

Rabbeinu Bahya, Shemot 38:22:2

A comment by another Midrash claims that both Betzalel and Oholiov were craftsmen familiar with all aspects of the work that needed to be performed. Both were known as גור אריה, the former because he was a member of the tribe of Yehudah (Genesis 49,9), the latter seeing Moses had referred to the tribe of Dan by the same term in Deut. 33,22. The Temple has been compared to a lion (אריה) the shape of the sanctuary being long and narrow whereas its shape near the entrance (with the אולם) was broad in front. This is supported by Scripture in Isaiah 29,1 where the word Ariel is understood to be derived from Aryeh (compare Rashi on that verse). Just as the construction of the Tabernacle, the Temple, and the altar was symbolized by the lion, the punishment of the Jewish people when the Temples were destroyed were also linked to the image of the lion as we know from Jeremiah 4,7: “the lion has come up from his thicket, the destroyer of nations has set out.” Eventually, when the messianic period will be ushered in, our prophets again foretold that at that time Israel would be compared to the rising of the lion when they said (Micha 5,7) ”the remnant of Yaakov shall be among the nations in the midst of many people like a lion among beast of the wild.”

Radak on Psalms 22:14:2

A tearing and roaring lion: – i.e. a lion which is tearing and roaring, אריה (lion) (here) lacks the kaph of comparison. Similarly we have, "Judah is a lion's whelp" (Gen. 49:9); "Issachar is a strong ass" (ibid. 14); "Naphtali is a hind let loose" (ibid. 21), and such like. The roaring of the lion after he has torn is for joy and pride, as (says) the text (Amos. 3:4): "Will a lion roar in the forest when he hath no prey ? Will a young lion cry out of his den if he have taken nothing?" So it is with enemies; after killing and plundering us, they rejoice and behave as insolent boasters.

Ramban on Genesis 2:3:2

WHICH G-D IN CREATING HAD MADE. The work which should have been done on the Sabbath, He did in the double work which He executed on the sixth day, as it is explained in Bereshith Rabbah. (11:10.) So says Rashi. Rabbi Abraham ibn Ezra, however, explained simply that His work refers to the roots of all species to which He gave the power to make [i.e., to produce] after their own kind. [Thus the verse would translate: which G-d had created in order to make it.] To me, the explanation appears to be that He rested from all His work which He created out of nothing; to make from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word la’asoth (to make) is connected with the expression above in the verse, that in it He rested from all His work which He created from making, [thus making the word la’asoth to be understood as mila’asoth (from making)]. So also are the verses: Until he ceased ‘lispor’ (Genesis 41:49.) (to count), which means milispor (until he left off counting); And they ceased ‘livnoth’ (to build) the city, (Ibid., 11:8.) which means milivnoth; Take heed to yourselves, that ye go not up into the mount; (Exodus 19:12. Aloth (going up) should be understood as me’aloth (from going up).) And they departed not ‘mitzvath’ (the commandment of the king, (II Chronicles 8:15.) which should be understood as mimitzvath (from the commandment); and thus in many other cases. Know that in the word la’asoth (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said: (Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides.) “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said: (Avodah Zarah 9a.) “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world (Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.”) and who recognized his Creator. Perhaps Enosh did not worship idols (See further, 4:26, Rashi.) until the death of the first man. On the second day G-d said, ‘Let there be a firmament… and let it divide,’ (Above, 1:6.) for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones — (See Note 225 above.) were separated from the wicked, who were punished in water. On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old, (In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old.) for then he began to call the name of the Eternal. A righteous shoot (Jeremiah 23:5.) did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: And the souls that they had gotten in Haran (Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.)) — and he commanded his household and his children after him, and they shall keep the way of the Eternal, to do righteousness and judgment. (Ibid., 18:19.) This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed. Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day. On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” the children of Israel had light, (Exodus 10:23.) for the glory of the Eternal filled the house of the Eternal, (I Kings 8:11.) and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog. (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed. On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag, (Habakkuk 1:14-15.) and no one seeks the Eternal. On the sixth day in the morning, G-d said: ‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’ (Above 1:24.) Their creation took place before sunrise, even as it is written, The sun ariseth, they withdraw, and crouch in their dens. (Psalms 104:22.) Then man was created in the image of G-d, and this is the time of his dominion, as it is written, Man goeth forth unto his work and to his labor until the evening. (Ibid., Verse 23.) All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms that knew not the Eternal, (Judges 2:10.) will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day (In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day.) — the redeemer will come, as it is said concerning him, And his throne is as the sun before Me. (Psalms 89:37.) This is the son of David, who was formed in the image of G-d, as it is written, And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom. (Daniel 7:13-14.,) This will take place one hundred eighteen years after the completion of five thousand years, (This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter.) that the word of the Eternal by the mouth of Daniel might be accomplished: (See Ezra 1:1.) And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days. (Daniel 12:11. Yamim here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse.) It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, dreadful and terrible, and strong exceedingly, (Ibid., 7:7. Ramban refers here to rise of Islam.) and approaching the truth more than the preceding ones. The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.” (Tamid VII, 4.) And may G-d guard us during all the days and set our portion with His servants, the blameless ones.

Ramban on Numbers 2:2:1

EVERY MAN SHALL ENCAMP BY HIS OWN STANDARD, WITH THE SIGNS OF THEIR FATHER’S HOUSE. “Each standard was to have a colored cloth hanging on it, the color of one being unlike the color of another. (There were thus twelve standards, one for each tribe (Maskil l’David in his commentary on Rashi). These twelve standards are not to be confused with the four main standards, around each of which three tribes rallied.) The color of each standard corresponded to that of the stone fixed in the breastplate [of the High Priest, on which the name of that tribe was engraved], and by this method everyone would recognize his standard.” This is Rashi’s language. But Rabbi Abraham ibn Ezra commented: “There were signs on each of the [four main] standards. Thus the ancient Sages said that on Reuben’s standard there was a figure of a man decorated with mandrakes, (See Genesis 30:14.) and on Judah’s standard there was the form of a lion, to which Jacob had compared him, (Ibid., 49:9.) and on Ephraim’s standard was the figure of an ox, based upon [the expression that Moses used in speaking of that tribe], the firstborn of his ox, (Deuteronomy 33:17.) and on Dan’s standard was the figure of an eagle. (This was because of the expression, as an eagle stirreth up his nest (ibid., 32:11), and of Dan it is written that he was the rearward of all the camps (further, 10:25), who stirred the attention of all the camps to any lurking dangers (Tziyoni).) Thus [the four signs on the four main standards] were similar to the four figures that the prophet Ezekiel saw [in the Divine Charriot].” (Ezekiel Chapter 1. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle (ibid., Verse 10).) The Tent of Meeting was in the exact center, with the camps of the Levites surrounding it in the midst of the camps [of the other tribes], as is mentioned in Sefer Yetzirah: (I have not found it in our editions of the Sefer Yetzirah (Book of Creation). On the book itself, see Vol. I, p. 24, Note 41.) “And the Holy Temple is placed exactly in the middle.” Now the directions [in which the standards were to be set up] begin with the east, like the movement of the sun [in its daily course], and afterwards the south, and then the west and finally the north. They put the [main] standard of Judah in the east because he was the first to start journeying as he was the prince, (I Chronicles 28:4.) just as G-d commanded, Judah shall go up (Judges 1:2.) first, (Ibid., 20:18.) and Reuben was [set next to him] in the south to honor him as the firstborn. Thus these two neighboring standards consisted of [the children of] Leah [i.e., Judah, Issachar, Zebulun, Reuben Shimon] together with the firstborn of her maidservant who was born upon her [Leah’s] knees [i.e., Gad the son of Zilpah.]. And there was one [main] standard for the children of Rachel [Ephraim, Menasheh, and Benjamin] in the west, and the standard of the [other] children of the maidservants [Dan, Asher, and Naphtali] was last, in the north. I have furthermore seen in the Midrash [the following text]: (Bamidbar Rabbah 2:9.) “And just as the Holy One, blessed be He, created four directions in the universe, so He surrounded His Throne with four ‘living creatures,’ (Ezekiel Chapter 1. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle (ibid., Verse 10).) and high above them all is the Throne of Glory. The Holy One, blessed be He, told Moses to arrange the standards in a manner corresponding to these directions. Thus He said to him: In the east, whence comes light to the world, shall Judah the sovereign pitch his camp, and next to him shall be the tribe of Issachar, who studies the Torah, (“For it is said, And of the children of Issachar, men that had understanding of the times (I Chronicles 12:32), and Torah is called ‘light,’ For the commandment is a lamp, and the Torah is light (Proverbs 6:23)” (Bamidbar Rabbah 2:9) — Thus, just as the royal House of David is referred to by Scripture in terms of light — as it is said, that David My servant may have ‘a lamp’ always before Me in Jerusalem (I Kings 11:36) — so also is Issachar, student of the Torah which is called light. The position of these two tribes is therefore rightfully in the east whence comes light to the world. And as for Zebulun (see further in text).) and next to him the tribe of Zebulun, who is wealthy, just as it is written, Zebulun shall dwell at the shore of the sea, (Genesis 49:13.) and it is also said [of Zebulun], for they shall suck the abundance of the sea. (Deuteronomy 33:19. And riches are also referred to as “light” (Midrash Rabbah ibid.). Thus the three tribes that pitched on the east — Judah (sovereignty), Isaachar (knowledge), and Zebulun (wealth) — all represented aspects of “light” which originates in the east.) They were to be the first to journey, just as it is said, And their king is passed on before them, and the Eternal at the head of them. (Micah 2:13.) From the south come the dews and the rains [which bring] blessing for the world, therefore shall Reuben pitch on that side, for he is the master of repentance, (See Sotah 7b and Rashi ibid., that Judah’s repentance in admitting his guilt in the case of Tamar (Genesis 38:26) was motivated by Reuben’s prior repentance in the case of Bilhah (ibid., 35:22). Reuben was also first of the brothers who tried to save Joseph in order to return him to his father (ibid., 37:22). According to a Midrash, G-d then said: “‘You [Reuben] were first in making an effort to bring back a beloved son to his father. By your life! A descendant of yours will be the first [of the prophets] to bring back Israel to their Father in heaven.’ And who was that? Hosea the son of Beeri, as it is written, When the Eternal spoke at first with Hosea (Hosea 1:2) [and it was that prophet who proclaimed: Return, O Israel, unto the Eternal thy G-d, for thou hast stumbled in thine iniquity” (ibid. 14: 2)] (Yalkut Shimoni, at the beginning of the Book of Hosea). That Hosea was of the tribe of Reuben is indicated in I Chronicles 5:6, where his father Beerah is counted among the descendants of Reuben. Beeri and Beerah, according to the Rabbis, refer to the same person.) which is a good quality, and the mercies of the Holy One, blessed be He, come to the world when people repent [of their evil ways]. Next to Reuben is Gad, who has the quality of heroism. (Genesis 49:19. In our Bamidbar Rabbah: “master of the troop,” as stated in Genesis ibid:) Thus there were [in the south] Reuben with repentance, Gad with heroism, and in between them Shimon in order to atone [for his having caused anguish to his father Jacob]. (Ibid., Verses 5-7, and in Chapter 34:30.) And they shall set forth second, (Verse 16 here.) because repentance is second to Torah [for by studying Torah one is coming to repent of evil ways]. In the west are the storehouses of snow, and the storehouses of hail, cold, and heat, and corresponding to them were [the tribes of] Ephraim, Menasheh and Benjamin, and the Divine Presence is always in the west within the border of Benjamin, as it is said, Of Benjamin he [Moses] said: The beloved of the Eternal shall dwell in safety by Him. (Deuteronomy 33:12. This is an allusion to the fact that the Sanctuary proper, in which the Divine Presence resided, was in Benjamin’s territory. The eastern part of the Temple was in the territory of Judah. These three tribes of Ephraim, Menasheh and Benjamin, to whom G-d grants might (see Psalms 80: 3) are thus the most able to resist the destructive aspects of the natural elements (Eitz Yoseph on Bamidbar Rabbah).) And they shall set forth third, (Verse 24 here.) for heroism is fitting to Torah and repentance, in order that a person may grow strong in Torah and overcome his [bad] inclinations. From the north comes darkness to the world, and corresponding to it was the tribe of Dan. For what reason? It is because the tribe of Dan darkened the world through the idols which Jeroboam made, as it is said, and the one idol he put in Dan. (I Kings 12:29.) Next to him was the tribe of Asher, to illuminate the darkness, as it is said [of Asher], and he shall dip his foot in oil, (Deuteronomy 33:24.) and next to him was the tribe of Naphtali who is full of blessings. (As it is said of that tribe, O Naphtali, satisfied with favor, and full with the blessing of the Eternal (ibid., Verse 23).) They shall set forth hindmost, (Verse 31 here.) for whoever worships idols goes backward and not forward. ” (Jeremiah 7:24.) There [in Bamidbar Rabbah] (Bamidbar Rabbah 2:9.) the Rabbis also interpret [the division of the tribes of Israel according to four standards as] corresponding to the four groups of angels [surrounding the celestial Throne]. The Midrash also explains there that [the division of the tribes was not arbitrary but] it was all in wisdom, [showing] honor and greatness to Israel, and that therefore Scripture mentions everything in detail.

Rashi on Exodus 1:19:1

כי חיות הנה signifies they are just as skilful as midwives. The Aramaic for מילדות, midwives, is חיתא (hence the term חיות in this verse). Our Rabbis, however, (taking this word in the sense of animals) gave the following explanation (Sotah 11b): they have been compared to the beasts of the field which do not require the help of midwives. And where are they compared to animals? (Genesis 49:9) “Judah is a young lion”; (Genesis 27) “Benjamin is a wolf that leareth”; (Deuteronomy 33:17) “Joseph is the firstling of his ox”; (Genesis 49:21) “Naphtali is a hind sent forth”. As for the ancestors of those tribes about whom such a comparison is not expressly written Scripture implicitly includes them in the several blessings bestowed upon their brothers, (and thus they also are compared, as their brothers, to animals), for Scripture states, (Genesis 49:28) “And he blessed them etc.” (cf. Rashi on these words). Then, again, it is written, (Ezekiel 19:2) “How was thy mother a lioness!” (The prophet is addressing the princes of Israel as the representatives of the people, and by the term “thy mother” means the progenitors of the nation; the chapter proceeds to speak of the mother’s offspring as “whelps”).

Rashi on I Chronicles 5:2:1

Because Judah prevailed over his brothers as it says (Gen. 49:9): “Judah is a lion’s cub.”

Tribal Lands, Chapter 8; Dan 35

The midrash interpreted the difficult phrase in Jacob’s blessing, “ke-eĥad shivtei Yisrael,” as implying that Dan would resemble that singular, singled-out shevet, Judah. (BR 99:11; Tan. VaYeĥi 12.) This association was reflected as well in the subtle linkage made by Moses between these two tribes. Moses called Dan a “gur aryeh,” (Deuteronomy 33:22.) a lion cub, in a clear echo of Jacob’s blessing to Judah: “gur aryeh Yehudah.” (Genesis 49:9.)

Talmud

The midwives compared the Israelites to animals to explain why they did not need a midwife. In the Talmud, it is explained that Nebuchadnezzar is referred to by different names in different verses. In the Jerusalem Talmud, Moses appoints judges to execute sinners, with a total of 78,600 judges executing 157,200 people. Phineas takes action to stop a sinful act, performing six miracles in the process. Finally, the lion is referred to by six names in Avot DeRabbi Natan.

Avot DeRabbi Natan 39:2

The lion has six names: Aryeh, Kefir, Lavi, Layish, Shakhal, and Shakhatz.

Jerusalem Talmud Sanhedrin 10:2:17

It is written (Num. 25:3–4.) The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun. What he told him was, install their heads as judges over them and let them execute the sinners (Not the heads; cf. the Targumim.) at daytime. That is what is written: Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor (Num. 25:5.) . How many were the judges of Israel (Halakhah 1:7, Note 356.) ? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses (Num. 25:6.) . What means to the eyes of Moses (The text does not say before his eyes but in his eyes.) ? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split (The sign of a kosher animal.) ? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? A lion whelp is Jehudah (Gen. 49:9.) ; Dan is a lion whelp (Deut. 33:22.) ; Benjamin a rapacious wolf (Gen. 49:27.) . When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt (Latin fascia “band, girdle”.) . He was leaning on its wood until he arrived at his door. When he arrived at his (Zimri ben Salu’s.) door, they (The tribe of Simon, protecting their head.) asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter (Echoing a popular opinion that the “oral law” can be made to adapt to all circumstances, moral or immoral.) . When he entered, the Holy One, praise to Him, performed six wonders for him (Babli 82b, in the name of R. Johanan.) . The first miracle: usually they would separate, but the angel glued the one to the other (If they were not killed in the act, the killing would have been murder.) . The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself (In the Babli: Thus Phineas had direct proof in court that the killing was justified. Phineas’s act established a rule of law which could never be used again.) . The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: Phineas stood and prayed; the plague was arrested (Ps. 106:30.) .

Sanhedrin 95a:2

The Gemara asks: Are these matters comparable? There, in Jeremiah, Nebuchadnezzar is called ari, as the verse refers to him with the term arye, and here, in Isaiah, Nebuchadnezzar is called laish. The Gemara explains that the verses are not contradictory, as Rabbi Yoḥanan says: There are six Hebrew terms for the lion, and they are: Ari, kefir, lavi, layish, shaḥal, shaḥatz. The Gemara challenges: If it is so that this verse is unrelated to the journeys of Sennacherib, then the places listed in the verse are too few, as there are not ten. The Gemara explains: Averu and Mabara are in fact the names of two separate places.

Sotah 11b:20

Rather, the midwives said to Pharaoh: This nation is compared to an animal [ḥayya], and animals give birth without a midwife. For example, with regard to Judah it is written: “Judah is a lion’s whelp” (Genesis 49:9); with regard to Dan it is written: “Dan shall be a serpent in the way” (Genesis 49:17); with regard to Naphtali it is written: “A hind let loose” (Genesis 49:21); with regard to Issachar it is written: “A large-boned donkey” (Genesis 49:14); with regard to Joseph it is written: “His first bullock” (Deuteronomy 33:17); with regard to Benjamin it is written: “A ravenous wolf” (Genesis 49:27).

Tanakh

In II Samuel 5:2, the people acknowledge David as their leader appointed by the LORD. In I Kings 5:5, it is noted that during Solomon's reign, Judah and Israel lived in peace and security.

I Kings 5:5

All the days of Solomon, Judah and Israel from Dan to Beer-sheba dwelt in safety, every family under its own vine and fig tree.

II Samuel 5:2

Long before now, when Saul was king over us, it was you who (Lit. “led Israel out and in.”) led Israel in war;-b and the LORD said to you: You shall shepherd My people Israel; you shall be ruler of Israel.”

Targum

Yehudah is compared to a young lion in all three Targums, with references to his leadership, strength, and fearlessness. The Targum Jonathan and Targum Jerusalem specifically mention Yehudah's actions regarding Joseph and Tamar, highlighting his bravery and righteousness. Additionally, all three Targums emphasize that no kingdom or people can stand against Yehudah.

Onkelos Genesis 49:9

Yehudah is like a young lion. [He will be a ruler at the beginning, and at the end, a king will be anointed from the house of Yehudah.] You have risen above plunder my son. [For from the judgment of death, my son, you removed yourself.] He crouches, rests like a lion, [He will rest and dwell in strength like a lion.] like an awesome lion, who will rouse him? [there is no kingdom that can make him tremble.]

Targum Jerusalem, Genesis 49:9

I will liken thee, my son Jehuda, to a whelp the son of a lion: from the slaying of Joseph thou wast free, from the judgment of Tamar thou, my son, wast acquitted. He remaineth tranquil in the midst of war, as the lion and as the lioness; nor is there people or kingdom that can stand against thee.

Targum Jonathan on Genesis 49:9

I will liken thee, my son Jehuda, to a whelp, the young of a lion; for from the killing of Joseph my son thou didst uplift thy soul, and from the judgment of Tamar thou wast free. He dwelleth quietly and in strength, as a lion; and as an old lion when he reposeth, who may stir him up?

לֹֽא־יָס֥וּר שֵׁ֙בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א שִׁילֹ֔ה וְל֖וֹ יִקְּהַ֥ת עַמִּֽים׃ 10 J The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet; So that tribute shall come to him (So that tribute shall come to him Construing shiloh as shai loh “tribute to him,” following the Midrash; cf. Isa. 18.7. Meaning of Heb. uncertain; lit. “Until he comes to Shiloh.”) And the homage of peoples be his.
Chasidut discusses Korach's rebellion against Moses, emphasizing generational spiritual differences and the need for action alongside prayer. Agra DeKala links the actions of Shifrah and Puah to future priests, the House of David monarchy, and the coming of the Messiah. Halakhah highlights the authority of exilarchs in Babylon over the Jewish people and the criticism of the Hasmoneans for not appointing a king from the tribe of Yehuda. Jewish Thought explains the existence of both Mashiach ben Yosef and Mashiach ben David in every generation. Kabbalah interprets the "plant of the field" as the first Messiah and the "herb of the field" as the second Messiah, with Moses' absence serving the Shechinah. Midrash emphasizes God's mercy and justice through biblical examples, while Musar discusses the preeminence of Yehudah in leadership and royalty until the Messiah. Quoting Commentary connects the creation of the world in six days to the preservation of the world over six thousand years, with different roles for the tribes of Yehudah and Levi in adjudication and legislation. Talmud discusses the anointing of kings and the authority of Jewish rulers, and Tanakh mentions tribute being brought to God from a distant people. Targum translations of Genesis 49:10 emphasize the continuation of kings from the house of Yehudah until the Messiah's arrival.

Chasidut

Kedushat Levi discusses Korach's rebellion against Moses, highlighting the difference in spiritual levels between generations and the need for action in addition to prayer. The text also delves into the concept of G'd's creation and the importance of understanding different sections of the universe. In Likutei Moharan, the connection between tzaddikim and Moses is explored, emphasizing the role of tzaddikim in binding prayers and receiving lovingkindness. Agra DeKala delves into the significance of the names Shifrah and Puah, linking their actions to future priests, the monarchy of the House of David, and the coming of the Messiah.

Agra DeKala, Shemot 7

There is a midrash there (Shemot Rabbah 1:13): "Shifrah - because she cleansed (mishaperet) the baby, etc." Measure for measure, she merited that out from her would come the priests who cleanse the Jewish people from the dirt of their sins, since they atone for them with sacrifices. "Puah - because she squirted (nofaat) wine, etc." Measure for measure, she merited that out from her would come the monarchy of the House of David, about which it is stated, "He will bind to the vine, etc. he will wash his raiment in wine, etc." (Genesis 49:11). "Shifrah - because they were fruitful (she paru) and multiplied, etc." Measure for measure, she merited that out from her would come the priests who atone with the sacrifices of the sotah, and if she is pure, she will be cleansed and shall bear seed; and who atone with the sacrifices of zavim, zavot and those struck with tsaraat, who are prohibited to cohabit while they are in a state of impurity. "Puah - because she would cause the baby to cry out (mefiaah) when they would say [that it was dead], etc." She merited that out from her would come the monarchy of the Messiah, who will revive Israel after all the nations of the world will say that their hope is lost, God forbid. Then he will come and save us. "Shifrah - because her deeds were pleasing (shafru) before God." Meaning to say, that she did not do it for honor and that which is similar, but rather that her intention was specifically for God. [So] she merited that out from her would come the priests that bring sacrifices for His name specifically, may He be blessed, since a sacrifice is disqualified by [an external] thought. "Puah - she raised up (hofiah) the Jewish people to God." Meaning to say, she enlightened their faces, by teaching them knowledge, such that they not cease from His commandments out of the fear of Pharaoh, just like she was not concerned about fearing him. [So] she merited that out from her would come the Messiah, "and the homage of peoples shall be his" (Genesis 49:10) - "and the peoples shall obey him" (Onkelos Genesis 49:10). "Puah - she raised up (hofiah) her face towards Pharaoh, etc." Measure for measure, [to] the King Messiah and the son of David, [God] "will deliver up nations to him and trodden sovereigns down" (Isaiah 41:2). "Shifrah - because she conciliated (meshaperet) her daughter's words, etc." [So] out from her came the priests who would pacify the empires when they reigned, such as Shimon the Righteous towards Alexander (Yoma 69a) and Ezra towards Cyrus. "Shifrah - because she held up, etc." Anyone who upholds a soul, etc. (Bava Batra 11a), whereas they uphold so many souls. [So] she merited that out from her would come out the priests: "The person who sins, etc." (Ezekiel 18:20, see Yerushalmi Makkot 2:6), yet they atone for them and uphold them.

Kedushat Levi, Genesis, Vayechi 29

‎The author now reverts back to Yaakov’s blessing of ‎Yehudah in Genesis 49,10 where Yaakov said: ‎לא יסור שבט מיהודה ‏ומחוקק מבין רגליו‎, commonly translated as: “the scepter shall not ‎depart from Yehudah, nor the ruler’s staff from between his ‎feet.” According to our author, if I understood him correctly, a ‎King’s primary concern is the political freedom of the people ‎under his rule and to ensure that they have adequate food ‎supplies. Midrash Tehillim 80,2 alludes to this when it states ‎that the provision of an adequate livelihood is more important ‎than the provision of political freedom, ‎גאולה‎, as the former is ‎provided by G’d personally, whereas the latter has been entrusted ‎to one of His angels. The author of the Midrash bases ‎himself on Genesis 48,16 where Yaakov commands the “angel” ‎who ensures political freedom, i.e. ‎המלאך הגואל‎, whereas ‎concerning the provision of adequate food supplies, i.e. ‎livelihood, this is something that G’d personally is involved in, ‎based on David in psalms 145,16 speaking of G’d opening His ‎hand to all living creatures (to supply their needs). In Exodus ‎‎23,20 the Torah also writes of the angel that G’d will send ahead ‎of the Jewish people,‎הנה אנכי שולח מלאך לפניך לשמרך בדרך וגו' ‏‎, ‎whereas when it came to supplying the manna, the Israelites’ ‎food, no mention is made of an angel being involved. This is also ‎how we must understand Song of Songs 8,10, “then I was in his ‎eyes as someone who has found an abundance of peace.”‎אז הייתי ‏בעיניו כמוצאת שלום רב‎. According to the Talmud Pessachim, ‎‎87 the composer, Solomon, compares the “bride,” simile for the ‎people of Israel, as feeling secure in the house of her husband, i.e. ‎G’d. In this verse Solomon also distinguishes between the “bride,” ‎and her “breasts” as two different parts of herself, an allusion to ‎the Jewish people either serving the Lord as “recipients,” or as ‎having attained a level where they are entitled to also feel as ‎‎“donors” vis a vis G’d as we have explained . The bride’s father in ‎law’s house is a simile for the ‎עלמא דנוקבא‎, whereas when ‎mention is made by the composer of ‎בית אביה‎, “her father’s ‎house,” this is an allusion to the ‎עלמא דדכורא‎, “the predominantly ‎masculine domain in the celestial spheres.” When the “human ‎donor” has succeeded to provide his Heavenly Father with joy ‎through the manner in which he serves Him, then, in the words ‎of Rav Chisda, his daughters would provide enduring joy to their ‎husbands.‎ Having appreciated this concept, we can also understand the ‎verse in which ‎גאולה‎, “political freedom”, as we termed it earlier, ‎when discussing the comparison made between the relative worth ‎of political freedom and an adequate livelihood in the two verses ‎quoted in Midrash Tehillim, 80,2. This Midrash is based ‎on Bereshit Rabbah 20,9 where two verses are cited, i.e. ‎suggesting that ‎גאולה‎ “redemption” has to occur on two levels. ‎Man has to be redeemed from the repercussions of Adam’s ‎original sin, and we have to be redeemed collectively from the ‎exile in which we have waited for the redeemer for 2000 years.‎ In the book ‎ראשית חכמה‎, by the famous Rabbi Eliyahu ‎Vidash, the point is made that due to man’s original sin he had ‎acquired (sustained) a blemish on his soul as an integral part of ‎his being. Just as physical man consists of 248 limbs and 365 ‎tendons, muscular tissue, a total of 613 parts corresponding to ‎the 613 commandments in the written Torah, so there is a ‎parallel division between 248 plus 365 parts in the spiritual part ‎of man, his soul. The “damage” inflicted on our souls is known as ‎חלל‎. In other words, any sin committed by one of these 613 parts ‎of his body results in commensurate damage, or ‎חלל‎ in his soul. In ‎order to cleanse the soul of these “holes,” it has to spend a period ‎of time in gehinom, purgatory, until this damage has been ‎repaired. This is man’s fate if he has not repented for his sins ‎prior to his death, of course.‎ When Moses, in Deut. 32,18 says ‎צור ילדך תשי ותשכח ‏אלמחוללך‎, where the name for G’d as both ‎צור‎ and ‎א-ל‎ is repeated, ‎this is also an allusion to the two types of ‎גאולה‎, redemption, we ‎need in order to recapture the pure state in which original man ‎had been created. When describing the impending redemption ‎after the people have done teshuvah Moses says:, ‎ושב ה' ‏אלוקיך את שבותך ורחמך ושב וקבצך מכל העמים אשר הפיצך ה' אלוקיך שמה‎, ‎‎“and the Lord your G’d will return with your captives and have ‎mercy upon you; and He will return and gather you in from ‎among all the nations that he had scattered you to.” (30,3) The ‎word: ‎ושב‎, appears to have been repeated twice for no good ‎reason. Actually, this verse alludes to two separate “returns” from ‎‎“exile,” the physical as well as spiritual exile suffered by the souls. ‎We find that just as when it came to ‎פרנסה‎, two verses describe ‎that G’d looks after this directly, i.e. for the nourishment of the ‎body as well as that for the soul, so when it comes to ‎‎“redemption”, a prerequisite for our being able to serve the Lord ‎with maximum devotion, both the body and the damaged soul ‎will be redeemed separately. Alternately, the two verses allude to ‎the concept that G’d is both dispenser of largesse and recipient of ‎the joy and selflessness that some of His creatures display by ‎serve Him.”

Kedushat Levi, Numbers, Korach 1

Numbers 15,1. “Korach, son of Yitzhar, son of Kehat, son of ‎Levi, and Datan and Aviram took, etc;” [At ‎this point there appears to me to be a major error in our editions ‎when the author claims that Nachmanides wrote that the spies ‎had been aware that the Israelites would not enter the Holy Land. ‎According to my understanding of Nachmanides on 15,1 he refers ‎to the people having been aware of this decree, seeing that the ‎spies were dead already. Ed.] Nachmanides writes ‎that seeing that the (spies) people knew that the members of ‎their generation would not enter the Holy Land, the Israelites’ ‎love of Moses had already been undermined so that the people ‎would be more receptive to criticism of him. This is also the ‎reason why this episode was written in the Torah immediately ‎following the story of the spies. There had been several instances ‎since the sin of the golden calf when many people had died ‎without Moses having been able to prevent this, so that Korach ‎felt that an attempt at insurrection could meet with broad ‎support.‎ Basically speaking, the generation of the Israelites who had ‎left Egypt as adults was of a spiritual level that enabled them to ‎perform the commandments by merely using their power of ‎speech, i.e. prayer alone. The next generation was of a lower ‎spiritual level, requiring action in addition to prayer.‎ ‎[Presumably the difference of the spiritual level of ‎these two generations was due to the older generation having ‎been addressed by G’d directly at the revelation on Mount Sinai. ‎Ed.] The author cites as proof of this distinction the fact ‎that Joshua when battling the 31 kings of the land of Canaan, had ‎to perform some action with the javelin signaling to the ambush ‎‎(Joshua 8,19) in order to secure victory. Moses, on the other ‎hand, did not have to perform such actions, but accomplished his ‎task by utterances emanating from his mouth alone. If you were ‎to argue that Joshua conquered Jericho relying only on ‎דבור‎, the ‎power of speech, as pointed out in the Jerusalem Talmud Moed ‎katan chapter 2 halachah 4, the reason for this was that ‎Jericho was captured on the Sabbath, and the Ari’zal has ‎pointed out already that the intellectual capacity of the Rabbi on ‎a weekday is attained by his disciple on the Sabbath. Similarly, the ‎relationship between Moses’ intellectual capacity and that of ‎Joshua was like that of the teacher compared to the student. ‎Moses had been able to accomplish everything he set out to do by ‎relying exclusively on the power of the word. [Perhaps ‎Moses’ failing to speak to the rock when commanded to and ‎striking it instead, represented this desecration of G’d’s name in ‎public that G’d accused both him and Aaron of. Ed.]‎ Both at Ai as well as during subsequent battles, Joshua had to ‎employ other parts of his body in addition to the power of ‎speech.‎ The Torah Moses presented to the Jewish people reflected the ‎power of the word used by G’d when He created the universe; ‎however, in common with other forms of energy emanating from ‎G’d’s essence which had to be “screened” in order that their ‎impact would not prove harmful instead of beneficial, even in our ‎world of the ‎עשיה‎, where matter appears as if it is “real,” this is so ‎only because what we see with our three-dimensionally oriented ‎eyes has already undergone such a process of being screened ‎before we see it. According to our author this has been alluded to ‎when the prophet Isaiah 44,6 quoted G’d saying: ‎אני ראשון ואני ‏אחרון‎, “I am no different at the end from the way I was at the ‎beginning.” [The usual translation, is, of course: “I am first and I ‎am last,” but I changed it to fit the author’s interpretation. Ed.]‎ G’d meant that if He employed “screens” to protect us from ‎His outpouring of Divine energy at the beginning of creation, He ‎did the same when He came to the final stage of His creative ‎activity, i.e. earth and man. The form that these “screens” take in ‎our material world is the attributes through which we try to ‎understand the nature of the Creator, His ‎מידות‎. When Korach ‎had realized that the generation of which he was a part would not ‎be granted residence in the land of Canaan, he no longer accepted ‎Moses’ Torah as something to be understood as having been ‎‎“screened” by G’d before He entrusted it to us in the format that ‎we are familiar with. When G’d punished Korach by making ‎the earth open its “mouth” to swallow him and his followers ‎alive, He actually paid him back ‎מידה כנגד מידה‎, “tit for tat,” seeing ‎that Korach had refused to believe that the earth as we see it is ‎not the “real thing;” he was taught at the last moment of his life ‎how wrong he had been, and that the earth had hidden ‎dimensions he had never dreamed of. This has all been hinted ‎at when the Torah listed as Korach’s antecedents, i.e. Yitzhar-‎alluding to brightness, light, Kehat- and Levi. The word ‎יקהת‎ ‎alludes to “unity” as we know from Genesis 49,10 where Yaakov ‎blessed Yehudah by saying that the other tribes would rally ‎around him. The word ‎לוי‎ derived from ‎ילוה‎, when his mother ‎Leah, at his birth, expressed her hope that this son would be the ‎cause of her husband spending more time with her; (Genesis ‎‎29,34) When looking at the three names together, they suggest ‎that Korach only believed in the world of the power of speech, ‎the world that we know as the three-dimensional world, and ‎could not believe that behind what we see with our physical eyes ‎there is hidden another dimension, one which makes it far easier ‎to relate to the home of the Creator and the army of angels with ‎whom He has surrounded Himself. [some of these words ‎are mine. When someone insists on believing that the world we ‎see is all there is in the universe, so that physical death is the end ‎of all life, he has made the beginning of life equally irrelevant. ‎Ed.]‎ The words of Isaiah 44,6 are therefore most important if we ‎wish to understand G’d’s actions in creating different sections in ‎His universe.‎

Likutei Moharan 118:1:2

The matter is as follows: Each tzaddik of the generation is an aspect of Moshe. [Moshe] is an aspect of Mashiach, as it is written (Genesis 49:10), “Until Shiloh will come”—this is Mashiach. And ShILoH is numerically equivalent to MoSheH. Thus, the Sages of the Talmud called one another “Moshe,” as it is written (Shabbat 101b): “Moshe, you said it well.” {“The earth was without form and empty… but the ruach -spirit of God hovered over the water’s surface” (Genesis 1:2) .}

Likutei Moharan 2:6:1

6. it is necessary for each individual to tzaddikim of the generation. For each tzaddik is an aspect . Thus we find the tzaddikim addressing each other as Moshe (Shabbat 101b): “Moshe, you said it well.” Also, Moshe is identified with Mashiach, as in (Genesis 49:10), “until Shiloh will come”—this is Moshe, (Zohar I, 25b).

Likutei Moharan 9:4:1

4. And every person must bind his prayers to the of the generation. tzaddik knows how to match the gates [to the prayers] and raise each and every prayer to its appropriate gate. For each and every tzaddik is an aspect of Moshe-Mashiach. As , “Moshe, you said it well” (Shabbat 101b). And it is written (Genesis 49:10), “Until Shiloh [i.e., Mashiach] comes”—this is Moshe (Zohar I, 25b).

Likutei Moharan, Part II 4:4:1

4. However, one has to take in the lovingkindness gradually. This is because it is impossible to receive lovingkindness in abundance, as this would cause one to cease to exist—[as in:] They cannot bear an abundance of good (Taanit 23a). One has to create a container and a conduit through which to receive the lovingkindness. This is accomplished through fear of Heaven, which makes a ChaKiKah (engraving) and a conduit through which to take in the lovingkindness, as in “and a m’ChoKeK (lawgiver) from between his feet” (Genesis 49:10). “Feet” alludes to fear of Heaven, which signifies the end, as it is written “In the end, all things having been considered: Fear the Lord” (Ecclesiastes 12:13). In other words, fear of Heaven, which corresponds to the feet, creates an engraving and conduit in order to receive the lovingkindness.

Commentary

The verse "The scepter shall not depart from Judah" does not mean that royalty will never leave Judah, but rather that the kings of Israel will be from the tribe of Judah, starting with David and continuing until the Messiah, who will have the obedience of the peoples. The reference to Shiloh can be interpreted as David, and the expression "there shall not depart a lawgiver from between his feet" refers to all lawgivers in Israel being from Judah. The verse also alludes to the punishment of the Hasmoneans for assuming royalty when they were not of the tribe of Judah. Ultimately, the kingship of Judah will be restored eternally with the coming of the Messiah.

Bekhor Shor, Genesis 49:10:1

It comes to explain when the monarchy will come to him. And he said, "It should not come to your heart that you will be in poverty until the time of your monarchy, 'as the sceptre and rulership will not depart from you,' as they will always consider you great... ...

Bekhor Shor, Genesis 49:10:2

And you will legislate decreed commands upon others; meaning to say, until Shiloh comes, you will be an officer and ruler. But when Shiloh comes, you will be a king. As when the day comes for Shiloh to be destroyed, the monarchy of the House of David will sprout"; as it is written (Psalms 78:60, 67, 70), "He forsook the tabernacle of Shiloh... And He rejected the tent of Joseph... And He chose David," and Jerusalem which He selected. Hence the monarchy of the House of David is dependent upon the coming of the day of Shiloh. And Jacob announced to him that he will be king then. But [even] until the coming of Shilo, he would not be in lowliness. It is however as it is written (I Chronicles 12:39) [and all of Israel] "came to Hebron to make David king..."

Chizkuni, Genesis 49:10:1

לא יסור שבט מיהודה, “the rod (mace) will never leave Yehudah;” once the crown will be placed on a member of the tribe of Yehudah (King David), it will never be placed on the head of someone belonging to another tribe; (as opposed to the first King of Israel, Shaul, who had been unable to establish a dynasty.)

Chizkuni, Genesis 49:10:2

ומחוקק מבין רגליו, “nor will scribes be absent from sitting at his feet.” In those days it was the custom for the royal scribes to sit at the feet of the ruler.

Chizkuni, Genesis 49:10:3

עד כי יבא שילה, “until the arrival of Shiloh, when the kingdom will be split, and Jerovam will be appointed to rule over ten of the twelve tribes. Yaakov refers to the people after the death of Solomon assembling to appoint Jerovam and to dissent from Rechavam, Solomon’s son and successor. [There is no verse in the Bible stating that this occurred at Shiloh;] perhaps our author understands “shiloh” as a reference to the prophet Achiyah Hashiloni, who had first informed Jerovam that he would become king over the ten tribes in Kings I 11,29, and who resided in Shiloh, as we know from Kings 14,2. Ed.] An alternate explanation: Yaakov simply referred to Achiyah the prophet who stemmed from Shiloh, and who told Jerovam who was at the time fleeing from the wrath of King Solomon that he would become King over ten tribes, but at the same time warning him not to interfere with the Kingdom of Yehudah, a remnant of David’s empire. (Kings I 11,2931.)

Chizkuni, Genesis 49:10:4

ולו יקהת עמים, “and to whom the gathered nations will belong.” The ten tribes will congregate at Shiloh to crown Jerovam as their head. This has all been spelled out in Kings I 12,1. The crowning took place at Sh’chem, but Shiloh and Sh’chem were practically next door (about 10 k.m.) to one another. Compare Joshua 24,1, and immediately after that Joshua 24,26 where Joshua is reported as recording all this “at the Temple of the Lord,” (which was at Shiloh) without any mention of Joshua having had to move to there to do this. This comment is mentioned here only as a reply to heretics who insist that Shiloh cannot be the name of a town, as a town is always feminine in Hebrew, so that the masculine יבא, “he will come,” would be inappropriate. Essentially, Yaakov describes the greatness of Yehudah as lasting from when David ascended the throne until his grandson Rechavam forfeited most of his kingdom. Seeing that Yaakov did not want to spell out the decline of Yehudah, he worded it in a manner that lets us draw these conclusions ourselves.

Da'at Zekenim on Genesis 49:10:1

לא יסור שבט מיהודה, according to a Midrash this line is to be understood as in Jeremiah 2,21: “it will not blossom;” the word appears in this sense there סורי הגפן נכריה, “the vine blossomed into an alien vine.” In other words: Yaakov cautions that the rod of Yehudah as a ruler will not blossom forth

Da'at Zekenim on Genesis 49:10:2

עד כי יבא שילה, “not until the Tabernacle in Shiloh will be ruined. The word יבא in this line does not mean “he will come,” but is an expression denoting ruin, just as in Isaiah 60,20: לא יבא עוד שמשך, “your sun will never set again;” An alternate interpretation of this verse: instead of referring to Yehudah’s ascent to the throne being still a long way off, Yaakov promises that once on the throne of the Kingdom of Yehudah, the rod symbolising the power of the holder of it will not be usurped per by another tribe, as it had been done after Saul’s dynasty collapsed until the coming of the Messiah, symbolised by the word שילה, in other words, not ever. G–d confirmed Yaakov’s promise to David in Samuel II 7,16: through the prophet Natan. A third possible interpretation of our verse; David will not lose the throne of all of Israel until after the fateful assembly in Sh’chem,- very close to Shiloh- when ten tribes crowned Jerobam as their king, and Rechavam, Solomon’s son retained the loyalty only of his own tribe and that of the tribe of Binyamin. Still another interpretation of our verse: in spite of many revolutions, exiles etc. that will occur after the first King from the tribe of Yehudah, David will ascend the throne, when the Messiah will arrive who will be from the tribe of Yehudah, and he will rule without anyone disputing his right to do so. (Attributed to Rav Rachmiel? Yitzchok)

Ibn Ezra on Genesis 49:10:1

THE SCEPTRE SHALL NOT DEPART FROM JUDAH. The sceptre of greatness shall not depart from Judah until David, who inaugurated the Kingdom of Judah, comes. (The verse reads, The scepter shall not depart from Judah…as long as men come to Shiloh The last part of the latter quote literally reads, until Shiloh cometh. I.E. interprets shiloh as referring to David, hence his interpretation: the scepter shall not depart from Judah…until David comes. Later in his commentary I.E. explains why Shiloh refers to David.) And so it was. Observe that in Israel’s march toward the promised land, the standard of the tribe of Judah set forth in the first (Num. 10:14). (We thus see that the tribe of Judah was pre-eminent.) God also said, Judah shall go up first (Jud. 1:1, 2). (After the death of Joshua,…the children of Israel asked of the Lord saying: Who shall go up for us to fight against the Canaanites, to fight against them? And the Lord said: Judah shall go up (Jud. 1:1, 2). I.E. reads, “Judah shall go up first.” Either I.E. quoted from memory and erred or he amplified the Biblical verse. According to Krinsky the reference is to Jud. 20:18. There we read, with regard to the war against Benjamin, that Israel asked of the Lord, “Who shall go up to fight Benjamin first?” Scripture tells us, And the Lord said: Judah first. According to Krinsky, I.E. combined Jud. 1:2 and 2:18.)

Ibn Ezra on Genesis 49:10:2

[NOR THE RULER’S STAFF.] A scribe (mechokek) who will write (she-yachok) in a book. (I.E. renders mechokek (ruler’s staff) as scribe. The root chet, kof, kof means to inscribe. Cf. Is. 30:8, And inscribe (chukkah) it in a book. Thus mechokek is an inscriber, i.e., a scribe.)

Ibn Ezra on Genesis 49:10:3

[FROM BETWEEN HIS FEET.] Scribes sit at the feet of the ruler. (According to Cohen.)

Ibn Ezra on Genesis 49:10:4

SHILOH. Some interpret Shiloh as Onkelos does. They say that it means “his.” (Onkelos renders ad ki yavo shiloh (literally, until shiloh cometh) as until the Messiah, to whom is the kingdom (shiloh meaning shelo, his) cometh. I.E. says that it is possible to so interpret the verse but to apply it to David rather than to the Messiah (Filwarg).) Others say that Shiloh comes from the same root as u-ve-shilyatah (and against her afterbirth) (Deut. 28:57). (That is, it means a child. Shilyah means the afterbirth, or placenta and, by extension, the child which was in the placenta. The meaning of ad ki yavo shiloh thus is: until the child comes, the reference being until David from the house of Judah comes (Filwarg). Krinsky and Weiser apply it to the Messiah. Filwarg’s interpretation seems to be correct in view of the fact that I.E. explicitly states that this verse applies to David.) Others connect it to the Rabbinic term shalil (embryo). (The interpretation being the same as in the note above.) There is also a commentator who says that shiloh refers to the city Shilo. He would explain yavo to mean goeth down, as in and the sun goeth down (ba) (Eccles. 1:5). (See note 29. And ad ki yavo shilo means until Shilo goeth down (is destroyed).) Or he would maintain that our verse is abridged and should read as if written ad ki yavo ketz shilo (until the end of Shiloh comes). (Cohen. That is, Judah’s pre-eminence will continue throughout the period of Shiloh and when that is destroyed, it will be superseded by the royal line of David.) For it is written, And he forsook the tabernacle of Shiloh (Ps. 78:60), and then, He chose David also His servant (Ps. 78:70). The latter interpretation is also not implausible. It is also possible that Shiloh means his son, with the heh taking the place of the vav, (If shiloh means his son, then the word should end in a vav rather than in a heh, as the vav with a cholem suffixed to a noun is the sign of the pronoun his. I.E. here accepts the interpretation that shiloh means his son. However, he connects it to the words tashleh rather than to shelil or shilyah as was done above (Filwarg).) as in the word oholoh (his tent) (Gen. 9:21), and that the word shiloh comes from the same root as tashleh (give birth) in lo tashleh oti (don’t cause me to give birth) (II Kings 4:28). (Don’t pray to God that I should give birth (Weiser, Cherez).)

Ibn Ezra on Genesis 49:10:5

[OBEDIENCE.] The word yikkehat (obedience of) is similar to the word li-kehat in to obey (li-kehat) his mother (Prov. 30:17). (They both come from the root kof, heh, tov meaning obedience.) The yod of yikkehat is a third person imperfect prefix. (A yod prefixed to a verb is the sign of the third person future.) The meaning of ve-lo yikkehat ammim is that nations shall obey him. Jacob’s prophecy came true, for we find that many nations were subservient to David and his son Solomon. Our phrase (v. 10) does not mean that the sceptre shall depart from Judah when David comes. (According to I.E. our verse reads: the scepter shall not depart from Judah…until his son (David) comes. This implies that when David comes, the scepter shall depart from Judah.) Our verse may be compared to someone saying, so and so will not lack bread until the time that he will have many vineyards and fields. For I will not leave thee, until I have done that which I have spoken to thee of, viz., returning you to the land of Canaan (Gen. 28:15), is identical. (Krinsky, Weiser.)

JPS 1985 Footnotes, Genesis 49:2

Shiloh, understood as shai loh “tribute to him,” following Midrash; cf. Isa. 18.7. Meaning of Heb. uncertain; lit. “Until he comes to Shiloh.”

Radak on Genesis 49:10:1

לא יסור שבט מיהודה, the ruler is called שבט because he exercises authority over the people and disciplines them if they disobey. He uses his power like a father uses his rod on a disobedient son. In fact, the rod or scepter, or its equivalent, are carried by people in authority in order to remind those who are subservient to them as a symbol of their power to exact punishment. We find such a שבט called שרביט הזהב, “the golden scepter,” and whether the king extended it or failed to extend it to a supplicant determined if he would be executed. (Esther 5,2) The expression also occurs in the sense we have mentioned in Isaiah 14,5 and in Psalms 45,7.

Radak on Genesis 49:10:2

ומחוקק מבין רגליו, a reference to the sons of Yehudah, i.e. that his appointment as forecast by Yaakov will be hereditary, just as the priesthood is transferred from father to son. (if the son is worthy and the people do not object) The expression מבין רגליו is analogous to the afterbirth, which exits from between the mother’s legs (Deuteronomy 28,57) The reason why the king is referred to as מחוקק, is because he has the authority to legislate laws, חוקים. Yaakov said that this authority of an informal nature would not depart from Yehudah until he would have someone from his tribe who wields formal authority, i.e. is elected king, a reference to David.

Radak on Genesis 49:10:3

שילה; a reference to David’s son, seeing that the meaning of the word is derived from Deuteronomy 28,57 ובשליתה, i.e. “and against her afterbirth, etc.” Onkelos understands the word as referring to the Messiah. He bases himself on the variant spelling here still having the same meaning as שלו, “his.” This is also the way Bereshit Rabbah 99,8 understands the word שילה in our verse. Yaakov would be saying that Yehudah’s preeminence would not be short-lived, but would continue until the coming of the Messiah, the one to whom royalty would belong permanently. The whole blessing to Yehudah could then be compared to a father saying to his son: “accept this token in the meantime until I can give you the real thing!”

Radak on Genesis 49:10:4

ולו יקהת עמים. The word יקהת is a noun meaning “obedience,” as it is also in Proverbs 30,17 ותבוז לקהת אם, “and disdains to relate with obedience to his mother.” Yaakov predicts that all the nations will show obedience to the king stemming from Yehudah. This prophecy began to be fulfilled in the days of King David, and in an even greater measure during the reign of his son Solomon.

Ramban on Genesis 49:10:1

THE SCEPTRE SHALL NOT DEPART FROM JUDAH. Its purport is not that the sceptre of royalty shall never depart from Judah, for it is written, The Eternal will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers, (Deuteronomy 28:36.) with the result that the people and their king will be in exile, devoid of royalty and nobility, and for a long time there has not been a king in Israel! The prophet Jacob did not assure Israel that they would not enter captivity under any circumstances because Judah would rule over them. Instead, the purport of the verse before us is that the sceptre shall not depart from Judah to any of his brothers, for the king of Israel, who will rule over them, will be from the tribe of Judah, and none of his brothers will rule over him. The same meaning applies to the expression, there shall not depart a lawgiver from between his feet, which means that every lawgiver in Israel who carries the king’s signet shall be from Judah. It is he who will rule and command in all Israel, and he will have the seal of royalty until the coming of his son, who [will have] the obedience of all people, to do with all as he pleases, this being a reference to the Messiah. “The sceptre” is thus an allusion to David, who was the first king to have the sceptre of royalty, and “Shiloh” (Ad ki yavo Shiloh, “until Shiloh come, and his be the obedience of peoples.”) is his son, who will have the obedience of the peoples. Rabbi Abraham ibn Ezra’s assertion that “Shiloh” is a reference to David is impossible for Judah never possessed a royal sceptre prior to David. And even though the tribe of Judah was honored and marched first in the desert, (See Numbers 2:9.) the word sheivet (sceptre) applies only to a king or prince, as it is written: A sceptre (‘sheivet’) of equity is the sceptre of thy kingdom; (Psalms 45:7.) the sceptre of the rulers; (Isaiah 14:5.) a sceptre to rule. (Ezekiel 19:14.) Now this verse before us alludes to the fact that Jacob made the tribe of Judah king over his brothers and bequeathed to Judah sovereignty over Israel. This is what David said: And the Eternal, the G-d of Israel, chose me out of all the house of my father to be king over Israel forever; for He has chosen Judah to be prince, and in the house of Judah, the house of my father, and among the sons of my father He took pleasure in me to make me king over all Israel. (I Chronicles 28:4.) Jacob said, It shall not depart, in order to allude to the fact that another tribe (Benjamin, for Saul was from the tribe of Benjamin.) will rule over Israel, but once the sceptre of royalty comes to Judah it will not depart from him to another tribe. This is the intent of the verse, For the Eternal, the G-d of Israel, gave the kingdom over Israel to David forever, to him and to his sons. (II Chronicles 13:5.) The reason for Saul [being appointed the first king over Israel] was that the request for royalty at that time was distasteful to the Holy One, blessed be He. (See I Samuel 8:5-9. Ramban will explain why the people’s request for a king was unpleasing to G-d “at that time.”) He did not wish to appoint a king over them from the tribe to whom royalty belonged and from whom it was never to depart. He therefore granted them a temporary royalty. It is this which Scripture alludes to when it says, I give thee a king in Mine anger, and take him away in My wrath. (Hosea 13:11.) Having given him unwillingly, He therefore removed him in His wrath, as he and his children were killed (I Samuel 31:6.) and his royal line was interrupted. The reason for all this was that at this time Samuel was judge and prophet who was fighting their battles according to the word of G-d, saving them in times of trouble, and it was improper for them to request a king during his lifetime, even as Samuel said to them, And the Eternal your G-d is your king, (Ibid., 12:12.) and Scripture further states, They have not rejected thee, but they have rejected Me, that I should not be king over them. (Ibid., 8:7.) It was for this reason that He did not grant them permanent royalty. The verse stating, Thou hast done foolishly; thou hast not kept the commandment of the Eternal thy G-d, which He commanded thee; for now would the Eternal have established thy kingdom upon Israel forever, (Ibid., 13:13. This verse clearly indicates that had Saul not sinned, his kingdom would have endured forever, which seems contrary to Ramban’s above thesis. Ramban’s answer is stated in the text.) means that had not Saul sinned, his descendants would have had sovereignty over some part of Israel, but not over all. This is the meaning of [the expression], upon Israel, [rather than “upon all Israel].” Perhaps Saul would have reigned over the tribes that were descended from his mother, (Rachel. Joseph and Benjamin were her sons, and the tribes of Benjamin, Ephraim and Menasheh were her descendants.) namely, Benjamin, Ephraim and Menasheh, as Judah and Ephraim were considered as two nations in Israel. (There would then have been no contradiction between the permanent sovereignty of both Saul and David, as Judah and Ephraim are separate nations.) Or again, Saul might have been king, subject to the king of Judah. In my opinion, the kings from other tribes, who ruled over Israel after David, went against the wish of their father Jacob by diverting the inheritance of Judah to another tribe. Now they relied on the word of Achiyah the Shilonite, the prophet who anointed (We do not find in Scripture that Jeroboam was anointed king. But see Horayoth 11 b, where it is stated that kings of Israel were anointed although not with the Oil of Anointment prepared by Moses.) Jeroboam, who said, And I will for this afflict the seed of David, but not forever. (I Kings 11:39.) But when [the ten tribes of] Israel continued to crown kings one after another of the rest of the tribes, and they did not revert to the kingdom of Judah, they transgressed the testament of the ancestor, and they were accordingly punished, just as Hosea said, They have set up kings, but not from Me. (Hosea 8:4.) This was also the reason for the punishment of the Hasmoneans, who reigned during the Second Temple. They were saints of the Most High, without whom the learning of Torah and the observance of Commandments would have been forgotten in Israel, and despite this, they suffered such great punishment. The four sons (Judah the Maccabee, Elazar, Jonathan and Shimon, were all slain by the sword.) of the old Hasmonean Matithyahu, saintly men who ruled one after another, in spite of all their prowess and success, fell by the sword of their enemies. And ultimately the punishment reached the stage where our Rabbis, of blessed memory, said: (Baba Bathra 3b.) “He who says, ‘I come from the house of the Hasmoneans,’ is a slave,” as they were all destroyed on account of this sin. (The Hasmoneans were priests of the tribe of Levi. By assuming the crown of royalty, they transgressed the command of Jacob, who said as long as royalty exists in Israel it should not be removed from the tribe of Judah. All this is elucidated by Ramban further in the text.) Now although among the children of Shimon, there was cause for punishment on account of the Sadducees, (Reference here is to Yochanan Hyrcanus, son of Shimon, who towards the end of his long reign became a member of the sect of the Sadducees, who, in opposition to the Pharisees, denied the Oral Traditions. See Kiddushin 66a.) all the children of the righteous Matithyahu the Hasmonean were deposed for this only: they ruled even though they were not of the seed of Judah and of the house of David, and thus they completely removed “the sceptre” and “the lawgiver” from Judah. And their punishment was measure for measure, as the Holy One, blessed be He, caused their slaves (A reference to King Herod.) to rule over them, and it is they who destroyed them. It is also possible that, [in addition to the Hasmoneans having sinned for assuming royalty when they were not of the tribe of Judah], they sinned in ruling on account of their being priests, who have been commanded: Guard your priesthood in everything that pertaineth to the altar, and to within the veil; and ye shall serve; I give you the priesthood as a service of gift. (Numbers 18:7.) Thus it was not for them to rule, but only to perform the Service of G-d. In Tractate Horayoth of the Jerusalem Talmud (3:2.) I have seen the following text: “We do not anoint priests as kings. Rabbi Yehudah Anturya said that this is on account of the verse, The sceptre shall not depart from Judah. Rabbi Chiya the son of Rabbi Abba said [that Scripture states concerning the king], To the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel. (Deuteronomy 17:20.) Now what is written afterwards? The priests the Levites … shall have no portion.” (Ibid., 18:1. Thus taeching by juxtaposition that the priests are not to act as kings.) Thus the Sages have taught here that kings are not to be anointed from among the priests, the sons of Aaron. Now at first the above text explains that this is out of respect for the tribe of Judah since sovereignty is not to depart from that tribe. Therefore, even if Israel, out of temporary necessity, raises a king over itself from the other tribes, he is not to be anointed so that the glory of royalty should not be upon him. Instead, such kings are to be merely as judges or officers. The reason for mentioning “priests” [when the same stricture applies to all tribes other than Judah] is that even though the priests as such are suited for anointment, (For any priest who is designated as the High Priest enters upon his new duties through anointment (Horayoth 11 b).) we are not to anoint them as kings, and the moreso the rest of the tribes. It is as the Rabbis said in the Gemara: (Horayoth 11b. The principle is mentioned there, but Ramban’s quote follows the text of Rambam (Mishneh Torah, Hilchoth Melachim I, 10).) we are to anoint only the kings of the house of David. (See Note 139 above.) And Rabbi Chiya the son of Rabbi Abba, [who in the above text from the Jerusalem Talmud based the law upon a verse in the book of Deuteronomy], explained that anointing priests as kings is forbidden by a law of the Torah, which says that the priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance (Deuteronomy 18:1.) in royalty. This comment is a matter which is fitting and proper.

Ramban on Genesis 49:10:2

AND UNTO HIM SHALL BE AN ASSEMBLAGE (‘YIKHATH’) OF PEOPLES. Yikhath amim means an assemblage of peoples, as it is said with reference to the Messiah, Unto him shall the nations seek. (Isaiah 11:10.) Of similar meaning is the verse, The eye that mocketh at his father, and despiseth ‘likhath eim,’ (Proverbs 30:17.) meaning “the gathering of wrinkles in his mother’s face due to her old age.” In the Talmud (Yebamoth 110b. Nehardea was a town in Babylonia, renowned as the seat of the academy founded by Shmuel. His colleague Rav was head of the academy in Sura.) we find a similar expression: “They gathered assemblies (d’makhu k’hiatha) in the streets of Nehardea.” It could also have said here in the verse, kehiyath amim, instead of yikhath amim. This is the language of Rashi. Now it does not appear to me to be correct to explain, as Rashi does, likhath eim to mean the gathering of wrinkles in the mother’s face. And the expression, makhu k’hiatha, is nothing but a phrase to express disputes and questions, suggesting that the matter was disputed with many questions and interrogations, for in the language of the Sages, one who finds difficulty with a certain point of law is referred to as kohah. Such an example is found in the Midrash Chazit: (Another name for Shir Hashirim Rabbah. The name Midrash Chazit is derived from the first word of the opening of this Midrash. It begins with the verse in Proverbs 22:29: “Chazita (Seest thou a man.…)” The Midrash quoted here is in 3:13.) “They all handle the sword, (Song of Songs 3:8.) as they all study the Law with minds sharpened as a sword, so that if any problem comes before them, the law should not be moot (kohah) to them.” There are many other similar examples of the usage of this word there in the Midrash Chazit. This is also the origin of the expression in the Gemara: (Negaim 4:11. See also Tosafoth Yebamoth 110b.) “Rabbi Yehoshua kihah and declared it to be clean,” meaning that he asked many questions and refuted all arguments of those who held it to be unclean until he was compelled to pronounce it to be clean. In many old texts in the Gemara Baba Metzia (52b.) we also find the saying: “He who d’kohi on coins is called a malevolent soul,” meaning that he who is strict and causes difficulty in accepting a coin from another [on the grounds that it is slightly worn shows himself to be stingy in his dealings]. Grammarians (R’dak in his Book of Roots, under the root yakah.) have said concerning yikhath that its root is yakah, thus explaining it in the sense of obedience and acceptance of a command. Hence yikhath amim would mean that the peoples would listen to him and do whatever he commands them to do; and despiseth ‘likhath eim’ (Proverbs 30:17.) means “despising accepting her command.” The correct interpretation appears to me to be that the word yikhath is similar in expression to the verse, He that eateth the sour grapes his teeth ‘tikhenah’ (shall be set on edge), (Jeremiah 31:29.) and its root is kahah, with the letter yud in the word yikhath being similar to the yud in the word yitzhar. The purport of all words having the root kahah is weakness and collapse. The verse before us is thus stating that the rod of the oppressor will not be removed from Judah until his son, who will bring about the meakness of the peoples and their collapse, will come, as he will weaken them all by sword. Similarly, the verse, If the iron be ‘keihah,’ (Ecclesiastes 10:10.) means “if the iron be dull and unable to cut” — similar to [the expression] in the language of the Sages, sakin she’amda, (Beitza 28b. Literally, “a knife which has stood.”) (a knife which has become dull) “or has been partly broken and contains notches.” Again I found a similar use of the word kohah there in Midrash Chazit, (1:57. See Note 158 for derivation of the name Midrash Chazit.) [with reference to the period of the Exodus when Israel was to eat of the Passover-offering]: “The Holy One, blessed be He, directed at them a most pleasant odor from the Garden of Eden, and their souls were koheh, to eat. They said to Moses: ‘Our master Moses, give us something to eat.’ He answered them: ‘So did the Holy One, blessed be He, say to me: There shall no alien eat thereof.’ (Exodus 12:43.) So the Israelites arose and separated the aliens from among them. Now their souls were koheh to eat, etc.” The purport of the word koheh here is that their souls were weakened and their bodies overcome on account of their desire to eat of the Passover-offering to which there had been attached this good odor from the Garden of Eden. In a similar vein are the expressions mentioned above: “The Law should not be kohah to them,” (Another name for Shir Hashirim Rabbah. The name Midrash Chazit is derived from the first word of the opening of this Midrash. It begins with the verse in Proverbs 22:29: “Chazita (Seest thou a man.…)” The Midrash quoted here is in 3:13.) meaning “faint and deficient in their hand”; the expression, makhu k’hiatha, (Yebamoth 110b. Nehardea was a town in Babylonia, renowned as the seat of the academy founded by Shmuel. His colleague Rav was head of the academy in Sura.) means that they were asking questions which induce a weakening of the soul from the great pressure and concentration. It may be that it is an expression of disproof and smashing refutation, such as, “Parich Rav Acha.” (Kiddushin 13a. “Rav Acha objected” Ramban is suggesting that it means: “Rav Acha asked a crushing question.”) They similarly use the expression [in connection with the question of the wicked son in the Passover Hagaddah]: “You too hakheih his teeth,” (Mechilta Bo 18, toward the end.) meaning “break them or weaken them by your words,” for with respect to the flesh you can only use the term “weaken” but not “break” although the intent of weakening and breaking is alike, and the word kehiyah includes both.

Rashbam on Genesis 49:10:1

לא יסור שבט מיהודה, the position of royalty which all his 12 brothers bestowed on him, i.e. that they all prostrate themselves before him, will not be removed from him until Shiloh. Yehudah, i.e. King Rechavam of Yehudah son of Solomon who wanted to confirm his ascendancy to the throne in Shilo, which is very close to Shechem. (Kings I 12) [In the event, his stupidity in listening to inexperienced irresponsible counselors lost him most of his kingdom so that he ruled only over Yehudah and Binyamin. Ed.]

Rashbam on Genesis 49:10:2

ולו יקהת עמים, the mass of the people, who under the rule of his father Solomon, had been tightly controlled, as we know from Kings I 5,4 now assembled at Shechem to enthrone Rechavam as described in Chronicles II 10,1 where the people had all assembled in order to place him on his father’s throne. We know that Shechem was very close to Shiloh from Joshua 24,1 and the whole paragraph following. The description in what is reported in that paragraph sounds as if could all have taken place at Shiloh. [seeing that Joshua refers to the people listening to him “in the presence of the Lord”, i.e. at the Sanctuary which stood in Shiloh. Compare Joshua chapter 18,1 for similar wording referring directly to a presence of the people in Shiloh, in the presence of the Lord, i.e. the Tabernacle which had been erected there.” Ed.] Furthermore, in verse 26 of chapter 24 Joshua also concludes by stating that all of the exhortations in the chapter demanding from the people to remain loyal to G’d and His Torah had been addressed to them at the מקדש ה', G’d’s Sanctuary. All this supports the view that the precise location was Shiloh, whereas the region in which Shiloh was situated was Shechem, hence the reason both locations were mentioned. These two locations are linked in one sentence also in Judges 21,19 as well as in Jeremiah 41,5. There was open space at Shechem around the famous oak located near Shechem. At that location a mass rally could be held easily. The people would pay homage to the Sanctuary in Shiloh from that vantage point, as it was in their line of vision. This exegesis refutes the view of the heretics, especially that of the Christians, who claim that the שילה spelled here with a ה at the end and the city known as Shiloh spelled in Scripture as שלו as in Samuel 1,24 (where Elkanah would make his pilgrimages and where the Sanctuary stood) are not the same, the one in our verse referring to the Saviour, while the one in Samuel being a reference to the town. Yaakov, as opposed to the view of the Christians, did not elevate the position of Yehudah to that of being a Saviour beginning with that point in “time,” but he predicted that after the death of Solomon, the high point in Jewish history, a decline would set in as documented by the 10 tribes withdrawing their support of a king from the tribe of Yehudah.

Rashi on Genesis 49:10:1

לא יסור שבט מיהודה THE SCEPTRE SHALL NOT DEPART FROM JUDAH — Even after the house of David ceases to reign. For this refers to the Chiefs of the Exile in Babylon who ruled over the people with the rod (שבט) having been appointed by the government (Sanhedrin 5a; Horayot 11b).

Rashi on Genesis 49:10:2

ומחוקק מבין רגליו AND THE LAWGIVER FROM BETWEEN HIS FEET — This refers to the scholars of the Torah: the Princes of the Land of Israel (as Hillel and his descendants who were Heads of Schools only and had no political power) (Sanhedrin 5a; Horayot 11b).

Rashi on Genesis 49:10:3

עד כי יבא שילה means until the King Messiah will come, whose will be the kingdom (Genesis Rabbah 99:8). Thus too does Onkelos render it. A Midrashic interpretation is: שילה is the same as שי לו, a present unto him, as it is said, (Psalms 76:12) “Let them bring (שי) presents unto him that is to be feared.”

Rashi on Genesis 49:10:4

ולו יקהת עמים means AND UNTO HIM [SHALL BE] AN ASSEMBLAGE OF PEOPLES. יקהת is a noun from the root יקה and is not a verbal form although it has the appearance of one, for the י is one of the root-letters as it is in the word יפעתך (Ezekiel 21:20) “thy brightness” from root יפע, only that it is sometimes omitted. There are many root-letters that are subject to this rule and are known as עיקר נופל (root-letters that may be omitted) as, for example, the נ of נוגף and of נושך and the א of אחותי in (Job 13:17) ואחותי באזניכם (where the root is חוה) “and let my declaration be in your ears”, and the אבחת of א in the phrase (Ezekiel 21:20) אבחת חרב “the point of the sword”, or the א in אסוך in the phrase (2 Kings 4:2) (אסוך שמן) (root סוך) “a pot of oil”. So, too, here, ויקהת a noun (from a root יָקַה to assemble, as שמחה the construct of which is שמחת from שמח) — an assembly of nations. And so it is actually said with reference to the Messiah, (Isaiah 11:10) “Unto him shall the nations seek”. Of similar meaning is the word יקהת in (Proverbs 30:17) “the eye that mocketh at his father, and despiseth ליקהת אם i.e. despiseth “the gathering of wrinkles in the mother’s face” (due to old age). In the Talmud we find a similar meaning of the root .יקה: “they sat and gathered assemblies (ומקהו אקהתא) in the streets of Nehardea” (Tr. Yevamot 110b). It could have also said קהיית instead of יקהת.

Rav Hirsch on Torah, Genesis 49:10:1

Diese in Judas Kern wurzelnde zwiefache Einwirkung nach außen und innen befähigen ihn, für das "Zepter und den Schreibgriffel": Schirmherr der Macht und des Geistes zu werden. שבט, verwandt mit שפט ,שפת, ist der Ausdruck für die ausübende Gewalt, die die Dinge in gehörige Ordnung bringt und darin erhält. Es weicht nicht die ordnunggebietende Macht und nicht מחוקק בין רגליו. Man braucht hier nicht an שליתה בין רגליה zu denken. Aus Bamidbar 21, 18 ׳באר חפרוה וגו zusammengestellt ist mit dem Fürstenstab, und מחוקק wo ,כרוה וגו׳ במחוקק במשענתם beide gebraucht werden, wenngleich nicht zum Ausgraben des Brunnens (חפר), so doch zum anlegenden Vorstechen (כרה), ergibt sich jedenfalls, daß מחוקק einen Schreibgriffel von größerer Dimension und Festigkeit als unsere Federn bezeichnet, vielleicht ein Werkzeug, um in Stein Inschriften zu meißeln. Ja, die Konstruktion: במחוקק במשענותם lässt fast vermuten, es sei מחוקק eine als Schreibgriffel dienende Spitze am Stabe gewesen. Jedenfalls ergibt sich daraus, daß der Herrscher den Herrscherstab und den Schreibgriffelstab sitzend "zwischen den Füßen" gehalten haben, und sich hierauf das לא יסור מבין רגליו beziehen könne. Zepter und Gesetzesschreibgriffel werden stets zwischen Judas Füßen ruhen. Die Autorität, die dem göttlichen Gesetze Achtung und Bewusstsein im Volke verschafft, ריש גלותא) שבט) und נשיא) מחוקק) wird stets aus Juda sein.

Rav Hirsch on Torah, Genesis 49:10:2

שילה .עד כי יבא שילה kann von שול: der äußerste, untere Saum, das äußerste Ende sein. Jakob liegt hier auf seinem Sterbebette am ersten Anfange des Volkes, zu welchem noch kaum der Grundstein gelegt ist, und schaut hinab auf den allerletzten Sprößling aus Judas Stamm. Das Suffix ו ist mit ה geschrieben, zum Zeichen der Schwäche, und indem Jakob die letzte Generation שילה nennt, sagt er damit: es wird eine Zeit kommen, wo man das מלכות בית דוד in seinem tiefsten, untersten Ende erblicken wird, wo Juda nicht als ארי, nicht löwenstark, sondern weiblich schwach, und also erscheinen wird, daß man es in seinen letzten Zügen liegend halten werde, wo Judas Macht und Manneskraft fast verschwunden sein wird, und gerade dann — wenn die welthistorischen Totengräber schon den Sarg für Judas verendenden Leib bestellen, לו יקהת עמים, wird es sich männlich erheben und ihm יקהת עמים zufallen.

Rav Hirsch on Torah, Genesis 49:10:3

יקהת rad. יקה, identisch mit קהה, wie) יאל und יעל ,אלה und יסף ,עלה und יפח ,ספה und יפת ,פחה und פתה): istumpf werden. So: das Auge, das spottet ליקהת אם der Stumpfheit der alten Mutter (Prov. 30, 17). Hier also: die Stumpfheit, die Altersschwäche der Menschheit. Es kommt also die Zeit, wo der jüdische Geist an seinem Ende scheint, und dem gegenüber die Menschheit alt und stumpf geworden ist, hat alles durchgelebt, alles durcherprobt, fühlt, es muß ein neuer, regenerierender Geist kommen, und den wird der letzte Sproß aus Juda bringen.

Sforno on Genesis 49:10:1

לא יסור שבט מיהודה, once he will have attained the formal position of king, as hinted at by the wordsוכלביא מי יקימנו in the previous verse, the scepter symbolising his rule will not move to any other tribal leader, unlike that of King Sha-ul, who, although crowned with G’d’s approval, was deprived of founding a dynasty by G’d Who had rejected him on account of his disobedience (a promise by the prophet Nathan to David who had also sinned, compare Samuel II 7,15). When the kingdom of Yehudah headed by a monarch of Davidic origin did collapse and was destroyed by the Babylonians, this did not contradict what Yaakov had predicted here that the scepter would not pass to others from the tribe of Yehudah. Yaakov spoke only about a period during which the state and the kingdom would continue to exist, prophesying that as long as that condition existed the rule would not be transferred to anyone belonging to another tribe. He had not addressed the possibility of Jewish statehood being lost altogether.

Sforno on Genesis 49:10:2

ומחוקק מבין רגליו, that his descendants would sit on the throne as judges, and that other members of his tribe would be among those who would be scribes for the judges as was the custom.

Sforno on Genesis 49:10:3

עד כי יבא שילה, the word שילה is a composite of the root שול meaning שולים, boundaries, margins. The other part of the word is based on the root שלה, the root of the word שלום. Shalom, commonly understood as “peace,” means “the end of the road,” after whatever wrangling in order to achieve an objective has been successfully concluded. Yaakov is saying that until the advent of שילה, i.e. the second part of that word, Yehudah’s pre-eminence will be marginal, narrowly bounded. Once the Messiah will arrive, however,

Sforno on Genesis 49:10:4

ולו יקהת עמים, nations will subordinate themselves to him displaying their weakness. The meaning of the word קהה as weakness is supported by Kohelet 10,10 אם קהה הברזל, “if the axe is blunt, etc.” A blunt blade is a weak blade. The survivors of the wars preceding the arrival of the Messiah will have been weakened sufficiently, heeding the instructions of the Messiah as predicted by Bileam in Numbers 24,17.

Siftei Chakhamim, Genesis 49:10:1

From Dovid and on... Rashi is answering the objection: Until Shaul there was no king in Israel! Thus Rashi explains that it means, “From Dovid and on,” and Dovid is from the tribe of Yehudah.

Siftei Chakhamim, Genesis 49:10:2

King Moshiach that the kingdom is his. This refers back to the beginning of the verse. It means: “The rod” of rulership “will not depart from Yehudah,” and even during exile they will have a limited authority, continuing “until Shiloh comes,” the one “that the rod is his.” Rashi says “kingdom” instead of “rod”, but it means the same. (Nachalas Yaakov)

Siftei Chakhamim, Genesis 49:10:3

A Midrashic interpretation שי לו, a present unto him... The Midrash explains Shiloh as referring to the redeemer, but instead of saying that שילו means שלו (his), it is two words: שי לו — “a present unto him.”

Siftei Chakhamim, Genesis 49:10:4

The eye that mocks the father and despises ליקהת אם the gathering of wrinkles upon her face. Rashi is citing a proof that יקהת with one י means gathering.

Siftei Chakhamim, Genesis 49:10:5

They sat and gathered אקהתא [assemblies] in the streets... They gathered assemblies around themselves, which came to hear their words; see there.

Steinsaltz on Genesis 49:10

In addition to the fact that Judah will remain a tribe of warriors, the scepter shall not depart from Judah, nor the ruler’s staff, a writing tool with which the king writes laws, from between his feet, as his descendants shall continue to rule and legislate the law; until Shilo, the redeemer, the king to whom everything belongs [ shelo ], arrives. To him, nations shall assemble. The tribe of Judah shall continue to lead the people until the coming of the Messiah. 20

Tur HaArokh, Genesis 49:10:1

לא יסור שבט מיהודה, “The rod will never leave Yehudah, etc.” According to Ibn Ezra this means that even before having been crowned king officially, already when Israel would be in the desert, the army group featuring the tribe of Yehudah will march at the head of the people.

Tur HaArokh, Genesis 49:10:2

עד כי יבא שילה, “until Shiloh emerges,” a reference to David who will be the first king establishing a dynasty; the מחוקק mentioned in our verse refers to the scribe recording the king’s edicts. The expression מבין רגליו, is a description of how the scribe holds the book in which he writes between his legs, seeing that he sits at the feet of the ruler whose decrees he records for publication and for posterity. The word שילה means “his son,” based on the word ובשליתה יוצאת מבין רגליה ובבניה אשר תלד in Deuteronomy 28,57, which means “the afterbirth which issues from between her legs and the babies she bears.” Nachmanides queries this commentary which is attributed to Ibn Ezra, saying that Yaakov could not have referred to David, claiming that the word שבט, “scepter” cannot be used except in conjunction with a crowned head. He supports this with several quotes from Scripture, stating that until David’s advent to the throne, no one from the tribe of Yehudah had possessed such a symbol of authority. The promise of the scepter of Royalty not departing from Yehudah, is not meant to suggest that it will never depart from Yehudah, i.e. the dynasty of David. It could not mean that as the Torah has stated specifically in Deuteronomy 28.36 that יולך ה' אותך ואת מלכך אשר תקים עליך אל גוי אשר לא ידעת, “that the Lord will lead you and the king you appointed over yourself into exile to a nation whom you have never heard of.” In other words, not only the people but also their (former) king will experience exile in a foreign land. Clearly, when in exile, they will not have a king of their own ruling over them, whether Davidic or otherwise. What Yaakov meant was that as long as there would be kings in an independent state of Israel, such a king would be from the tribe of Yehudah through his illustrious scion David. Jerusalem would not be ruled by a king from some other tribe.

Tur HaArokh, Genesis 49:10:3

עד כי יבא שילה. A reference to David’s son (offspring), i.e. the Messiah.

Tur HaArokh, Genesis 49:10:4

ולו יקהת עמים, “to whom the gathered nations will belong.” The Messiah will rule over all of them. We have here a clear statement that Yaakov “crowned” Yehudah as authority over the other brothers, assuring him of eventual rule over the entire Jewish nation. This raises the question of why Sha-ul who was from the tribe of Binyamin was appointed king over Israel at all? We must remember that in G’d’s and Samuel’s eyes, the very demand for a king at a time when the judge and Seer Samuel led the Jewish people successfully in war and peace, was anathema to G’d. Samuel, i.e. G’d, therefore did not want at that time to appoint a king from the tribe of Yehudah, the very tribe who once it supplied a king would at the same time have founded that king’s dynasty, as predicted by Yaakov here. Even if Sha-ul had not sinned by failing to completely wipe out Amalek, his dynasty would have extended only over his own tribe, not over the whole people of Israel. He might possibly also have ruled over the tribe of Ephrayim. The Kings who ruled over the ten tribes all did not do so with G’d’s approval, i.e. they violated Yaakov’s last will and testament by doing so, and even the Hasmoneans who were otherwise fully traditional and meticulously observant but arrogated the mantle of Royalty to themselves, were punished by their family being completely wiped out, as stated by our sages. Their sin was that they made the scepter depart from the rightful claimants, a scion from the house of David. As a symbol of all this, only kings descended from David had ever been anointed with the oil of anointing described in Exodus 29,7 and elsewhere. Rash’bam explains the words לא יסור שבט מיהודה to mean that the position of authority accorded by his brothers to Yehudah will not be usurped until Yerovam and ten tribes secede from the Davidic dynasty at Shechem, (very close to Shiloh, compare Kings I chapter 12) Shiloh and Shechem are names used interchangeably This becomes clear in Joshua 24,1 and the whole paragraph following. Joshua’s referring to the people standing in the presence of the Lord, i.e. near the Tabernacle which was in Shiloh, makes all this very plausible. Yet another explanation of the words לא יסור שבט, understands the following words עד כי יבא שילה, as a description of the “sun” represented by Shiloh, the presence of the Shechinah, i.e. the Tabernacle, at that time. Only then would the kingdom (and dynasty) of David the scion of Yehudah truly begin to assert itself as we know from Psalms 78,60 ויטוש משכן שילו, אהל שכן באדם, “He forsook the Tabernacle of Shiloh, the tent He had set among men.” Yet another approach to our verse understands the words to mean that Yehudah’s authority and preferential status as first among the princes and leader in the battle formations of the Jewish army will last until Joshuah will erect the central Tabernacle at Shiloh [for the first time in a permanent location, Ed.] From then on, all the people will congregate around that Tabernacle in equal measure so that Yehudah will no longer need to be “first” in the sense of providing inspiration for the remainder of the nation.

Tur HaArokh, Genesis 49:10:5

עד כי יבא שילה, the words עד כי are to be understood in a sense similar to Genesis 28,15 כי לא אעזבך עד אשר אם עשיתי את אשר דברתי לך, ”and I will not abandon you until I have carried out all that I have said to you.” The meaning of that line is not that after G’d had fulfilled the promise made to Yaakov in the dream of the ladder He would abandon him, but that after that stage had been reached Yaakov would be able to manage on his own. Similarly, after Shiloh, Yehudah, i.e. its scion David, would proceed to grow in importance and following without overt intervention by G’d.

Tur HaArokh, Genesis 49:10:6

ולו יקהת עמים, “and nations will flock around him.” According to Rashi the word יקהת refers to an assembly of people. Other commentators understand the word as referring to people subordinating themselves. Still another view understands the word as describing people disciplining themselves and willingly accepting commands. Yaakov predicts that other nations will accept the rule of Yehudah upon themselves without challenging any of it.

Tze'enah Ure'enah, Vayechi 60

“The scepter shall not depart from Judah” [49:10]. Kingship should not be removed from Judah, even when the Temple was destroyed. The exilarchs in Babylon should be from David. They were the leaders of Israel in the exile, just like a king. They are also the students and rabbis and the leaders of the academies who always came from the house of Judah. (Rashi, Genesis, 49:10.)

Tze'enah Ure'enah, Vayechi 61-62

“Until Shiloh comes” [49:10]. All of this shall be until the Messiah comes and the kingdom shall be his. All the nations will bring gifts and sacrifices to the Messiah. (Rashi, Genesis, 49:10.) Bahya writes. “Until Shiloh comes” [49:10]. This means that the kingdom of Judah will last until Moses Our Teacher will come from the tribe of Levi and will be a king over Israel, as the verse says, “He will be a king in Jeshurun” [Deuteronomy, 33:5]. This means that Moses is a king over Israel and the word Shiloh has the same numerical value as Moses. That is to say, the word Shiloh alludes to Moses. Bahya gives another explanation. “The scepter shall not depart from Judah” [49:10]. This means that the kingship will not come and will not reach Judah “until Shiloh comes,” not until the tabernacle in the city of Shiloh will be removed and destroyed. Afterwards, the prophet Samuel will come from the Holy One and will make David, from the tribe of Judah, the king. Bahya writes another explanation. The kingship will not be removed forever from the tribe of Judah. When the Messiah will come, the kingship of Judah will be restored eternally. That is to say, it may be abrogated now, but when the Messiah comes, the kingship of Judah will be forever. This is the meaning of the word forever. That is to say, “The scepter shall not depart from Judah” [49:10]. The kingship of Judah will not be removed forever. Therefore, when the nations tell us that from this verse that the Messiah has come, that is to say, it is written, “Until Shiloh comes” [49:10]. This means that the kingship will be removed from Judah when the Messiah comes. The nations of the world say: we see that the kingship has been removed from Israel, thus your Messiah must have come. We respond to them that the verse means that the kingship will not be removed from Judah when the Messiah will come, but the kingship of Judah will become eternal at that time. However, before the Messiah comes the kingship of Judah will be abrogated. Therefore, when we see now that the kingship of Judah has been abrogated, the Messiah has also not come and if the Messiah had come, then the kingship of Judah would also not have been abrogated. Bahya also writes that, “Until Shiloh comes” [49:10], shows us that just as Moses led Israel from the exile of Egypt, so he will also lead us out of the final exile along with the prophet Elijah. As Midrash Rabbah says: the Holy One said to Moses. Just like you risked your life for the sake of Israel in Egypt, so too in the end when the prophet Elijah will lead Israel out of the exile, you Moses will come along with the prophet Elijah, as the verse says, “the Lord travels in whirlwind and storm” [Nahum, 1:3]. The word “whirlwind” alludes to Moses, who was thrown into the water into the reeds. (This is a play on words; whirlwind is sufa in Hebrew and reed is suf.) The word “storm” alludes to the prophet Elijah, who was in the storm when he was taken up alive to heaven. (II Kings, 2:11.) “On prey, my son, have you grown” [49:9]. Bahya writes. Judah rescued Joseph so that the brothers did not kill him. Afterwards, he rescued Tamar, along with Peretz and Zerach, when Judah learned that she had become pregnant from him. The Holy One repaid this, measure for measure. Since Judah rescued Joseph from the pit, therefore the Holy One rescued Daniel from the lion pit. He was descended from Judah and because he had rescued Tamar and two children from the fire, so that she was not burned. Tamar had been taken out to be burned, but Judah saved her. Therefore, the Holy One also saved Hananiah, Mishael, and Azariah so that they emerged alive from the fire of the furnace. All three were descended from Judah. Also, the Temple was built through the children of Judah. The first Temple was built by King Solomon who was descended from Judah. The second Temple was built by Zerubbabel who was descended from Judah. The third Temple will be built by the Messiah, who will be descended from Judah. (Bahya, Genesis, 49:10.)

Halakhah

The exilarchs in Babylon have the authority to rule over the Jewish people and judge them, even without consent, based on Genesis 49:10. The literal meaning of the Talmudic description of the banquets in the world to come, including the flesh of Leviathan, is emphasized, with a connection to the righteous who follow Torah and mitzvot. The height of Adam, diminished due to sin, will return to its original measure in the future, bringing blessings to Israel. The Hasmoneans were criticized for not appointing a king from the tribe of Yehuda as prescribed by the Torah, leading to interference in priestly duties and strengthening Hellenism's influence over Judea.

Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 4:13

The exilarchs in Babylon function instead of the kings. They have the authority to impose their rule over the Jewish people in all places and to judge them whether they consent or not. This is derived from Genesis 49:10: "The staff will not depart from Judah" - this refers to the exilarchs of Babylon.

Peninei Halakhah, Zemanim 11:4:6

Based on this, we can understand the criticism that certain Sages leveled against the Hasmoneans, accusing them of failing to appoint a king from the tribe of Yehuda, as the Torah prescribes: “The scepter shall not depart from Yehuda” (Bereishit 49:10; see Ramban ad loc.). At first, the Hasmonean leaders were called nesi’im (chieftains), but they eventually crowned themselves as kings. They also reserved the position of High Priest for themselves. Clearly, their involvement in matters of state interfered with their priestly duties, blemishing the holy service, which was supposed to be performed in sanctity and purity, and strengthening the influence of Hellenism. From a political standpoint, as well, their kingdom was lacking, as it existed in the shadow of the mighty empires and, more often than not, under their aegis. This political weakness also strengthened Hellenism’s influence over Judea.

Shulchan Shel Arba 4:5

Out of all this it will be explained explicitly that the words are meant literally: about the actual flesh of Leviathan, about his actual skin. (In his insistence on the literal meaning of the Talmudic description of the banquets in the world to come, R. Bahya follows the position of his teacher, R. Solomon ben Adret (Chavel). However, there’s a certain irony here that R. Bahya uses rather non-literal midrashic interpretations of scriptural verses to support his contention that the statements about the food and setting of the banquets in the world to come are indeed to be taken quite literally.) The actual flesh of Leviathan will be the food of the righteous who “bothered themselves” with the Torah and mitzvot, and his actual skin to make their dwelling place glow in order to proclaim their high status among the nations, how they served the Holy One Blessed be He and took hold of His Torah and His qualities, to what is written here refers: “And you shall come to see the difference between the righteous and the wicked, between him who has served God and him who has not served Him.” (Mal 3:18.) And likewise it is written, Behold my servants shall eat, and you shall hunger; My servants shall drink, and you shall thirst… My servants shall cry out in gladness and you shall cry out in anguish, howling in heartbreak. (Is 65:13-14.)

Shulchan Shel Arba 4:7

And you ought to understand now that is known, that because of Adam’s sin his height was diminished, as our rabbis z”l taught in a midrash: (B. Sanhedrin 38b.) “But when he sinned, the Holy One Blessed be He, set His eyes upon him and diminished him and reduced him to one thousand cubits, (From his original height which originally stretched from one end of the earth to the other, according to this midrash!) for it is written, ‘You hedge me before and behind; You lay your hand upon me.’ (Ps 129:5.) You need not wonder that when the sin has been atoned for and the decree has been cancelled that his height will return to its original measure, for indeed the height was diminished only because of the sin, which caused the climate to go bad, but at this time the whole work of creation will be changed for the better, and return to its perfection and virtue, just as it was in the time of Adam before the sin, and then the heights will get bigger and return to their original measure, and all of Israel will be elated and enjoy the kingdom of Shaddai, and there will be a flow of perception and pleasure into the body and soul, a huge “King’s share” of blessing. (Literally, “great as the hand of the King (may He be blessed)” [could give].) And now that I have explained all this to you, no rationalist ought to doubt from now on that the physical meal prepared for the righteous, because these things had been created back then with this intention – that from them would come in the future the reward for the righteous – that they will delight in these meals with their bodies. And already our sages z”l said that Moses Our Teacher (peace be upon him) will be with them serving these meals. You will find a hint of this matter in the Torah in the blessings of Jacob (peace be upon him) when he said, “Until Shiloh will come,” (Gen 49:10.) that is to say, until Moses will come. For he wanted to hint at the coming of the “nearer” redeemer by whom Israel would be redeemed from Egypt; and the last, more distant redeemer is included in this who will come at the future redemption And this is also: “Until Shiloh will come.” (Ibid.) The expression will serve to refer to the two redemptions: the first, which is nearer in time, and the last, which is more distant. And thus they said in a midrash about Moses our Teacher (may he rest in peace): “shihula kardona – the skinner for preparing a meal, who was pulled out,” – the explanation of “shihula,” is Moses, which is from the Aramaic [shihaltay] for the Hebrew, “I drew him out” (Ex: 2:10). (The etymology which the Torah has Pharoah’s daughter give for Moses’ name: “Moshe because I drew him out [mashiti-hu] of the water.” However, the Aramaic for mashiti-hu, shihaltay, is related to the word shilulah, which sounds like “Shiloh;” hence Shiloh refers to Moses, according to the midrash.) And a “skinner” (for preparing a meal) is a type of butcher or cook. So here the goal of the intention of these bodily meals is to be a device to refine the body and matter and to sharpen the mind so that it will attain knowledge of the Creator (May He be blessed) and meditate upon the purely intelligible beings, and then the souls by this looking of their bodies will become fit for the intellectual banquet from which the ministering angels themselves who are near the Shekhinah eat – for then the soul will perceive the brilliant light which it is impossible to perceive as long as it is stuck in matter.

Jewish Thought

In Kol HaTor 2:80, it is explained that both Mashiach ben Yosef and Mashiach ben David will exist in every generation. Derashot HaRan 5:5 discusses the qualities of a prophet, including being wealthy and tall. Derashot HaRan 5:15 explains the significance of the word "until" in Scripture, emphasizing the protection of Jacob when leaving the land of Israel. Lastly, Derashot HaRan 7:34 interprets Genesis 49:10 as referring to the reign of Judah until the coming of Messiah, emphasizing that kingship will not depart from Judah until that time.

Derashot HaRan 5:15

And He informed him also that in leaving the land of Israel he required greater protection than when he was in the land. This is to be inferred from the verse (Genesis 28:16): "And I will be with you, and I will protect you wherever you go, and I will return you to this land; for I will not leave you until I have done what I have spoken to you." Every "until" in Scripture denotes one of two things: either the cessation of something at a particular time, as in (Exodus 24:14): "And to the elders he said: 'Wait for us here until we return to you,'" the implication being that they should not wait after their return (this being the sense of "until" in the preponderant number of instances in Scripture), or (in a case where something should more likely obtain beyond that particular time), the obtaining of that thing even up to that time (and needless to say, beyond that time, when it is more likely to obtain). Of this second variety is (Genesis 49:10): "The staff shall not depart from Judah, nor the scepter from between his feet, until Shiloh comes," in which the meaning is that even when the kingdom "hovers" between the tribes and it be dictated that the tribe of Judah have no kingship whatsoever, still, so long as there is a king in Israel, Judah's punishment will not be so great as to divest him entirely of the staff of kingdom — until Shiloh, the anointed king [Messiah] comes, at which time the kingdom will even more obviously not depart from him. And of this variety, likewise, is the "until" in "for I will not leave you until I have done…" For the meaning cannot be: I will not leave you until then, but afterwards I will leave you. The meaning, rather, is as follows: G-d informs Jacob that the union between the righteous and the Blessed One being stronger in the chosen land than outside it, it should follow that He leave him [now that Jacob is leaving the land], but his going being for the purpose of fulfilling his father's command, viz. (Genesis 28:6): "Do not take a wife from the daughters of Canaan," the Blessed One will protect him and be with him [even there], for one who cleaves to good people inclines his heart to service of the L-rd and one who does not do so causes his seed to be removed from Him.

Derashot HaRan 5:5

It should be explained, however, why a prophet must be wealthy and tall. As far as his being strong, we can understand that one who is sent out to chastise a great multitude must be extremely courageous and turn back for nothing, as the Blessed One exhorts Jeremiah (Jeremiah 1:17): "Therefore, gird your loins, and arise, and speak to them all that I command you; do not be afraid of them, lest I make you afraid of them." But why must a prophet be wealthy and tall?

Derashot HaRan 7:34

And this is as the Midrash (Eichah Rabbah 2:17) concludes: "When the day arrives, 'The L-rd alone will be exalted on that day'" (Isaiah 2:17). This refers to the time of our Messiah. And this is what was intimated by Jacob (Genesis 49:10): "The staff shall not depart from Judah nor the sceptre from between his feet until Shiloh shall come, and his shall be the gathering of the peoples." As Onkelos translated "…forever, until Messiah comes, to whom the kingdom belongs, and to whom the peoples will give obedience." The intent of "and his shall be the gathering of the peoples" is that all will be gathered to him and he will teach them his judgments. The interpretation of the verse is as follows: "The staff shall not depart from Judah" to one of his brothers, for the kingdom in Israel will always be with the tribe of Judah. Similarly, the sceptre shall not depart from between his feet to be given to a different tribe. For so long as there is rule in Israel, Judah will be the ruler, until the advent of Messiah, the last of the kings of Israel. The idea is not that kingship shall never depart from Israel, for it is explicitly stated (Deuteronomy 28:36): "The L-rd shall bring you and the king whom you have set over you to a nation…," and the prophet [Jacob] would not assure the Jews that they would under no circumstances go into captivity so that Judah could reign over them. The meaning is, rather, that it will not depart from him to another of his brothers, and as long as there will be kingdom in Israel, it will reside in no other tribe but that of Judah.

Kol HaTor 2:80

(Gen. 49:10) “nor a lawgiver from among his descendants” -- In the line of Yesod this is said about Mashiach ben Yosef. This is the explanation of the Gaon in Tikunei Hazohar (p. 36). There it is written: “The scepter shall not depart from Judah, nor a lawgiver from among his descendants” refers to the fact that both meshichim will exist in every generation.

Kabbalah

The text explains that the "plant of the field" represents the first Messiah (Mashiach ben David) who was not yet on earth, while the "herb of the field" represents the second Messiah (Mashiach ben Yosef). Moses is not present to serve the Shechinah, as indicated by the verse "And there was not a man to till the ground." The reference to "The staff shall not depart from Judah" refers to Messiah ben David, and "nor the scepter from between his feet" refers to Messiah ben Joseph. The numerical value of "Shiloh" is the same as "Moses," indicating his importance.

Tikkunei Zohar 43a:15

(Ex. 2:12) And he turned this way and that, and he saw that there was no man – among them, that would kill the snake, until there arrived he Moses of whom it is stated: And he turned this way and that... and he smote the Egyptian. (ibid.) And thus is it stated: (Gen. 49:10) ... until Shiloh shall come... ShiYLoH (345) in numeric value is MoSheH (Moses) , for it is his inheritance. And because of this, it is stated for his sake: ... until Shiloh shall come... similar to she-lo (his) – ‘his’ [Var. hers] definitely!

Zohar, Bereshit 21:234

Another explanation of the phrase: "plant of the field" is the first Messiah, (Mashiach ben David) who was not yet on earth, whereas "herb of the field" is the second Messiah, (Mashiach ben Yosef) Why? Because Moses was not there with them to serve the Shechinah. Of him, it is written: "And there was not a man to till the ground." The secret is given in the verse: "The staff shall not depart from Judah..." (Beresheet 49:10), which refers to Messiah ben David, "nor the scepter from between his feet," which refers to Messiah ben Joseph. "Until Shiloh come" is an allusion to Moses, as the numerical value of (Moshe) is the same as that (Shiloh). "And the obedience of the people be his (Heb. velo yik'hat)"

Midrash

Rabbi Levi explained that God's mercy extends to all His creations, Rabbi Shmuel noted the transformation of mercy into justice by the wicked, and the righteous turning justice into mercy. Rabbi Yehuda HaNasi expressed humility and respect for Rav Huna due to his Judahite lineage. Rabbi Tanḥuma's compassion for a calf led to rain after a drought, and Elijah healed Rabbi Yehuda's toothache. Rabbi Ḥiyya's devotion to Torah led to his healing, and his respect for Rabbi Yishmael ben Rabbi Yosei. Rabbi Shmuel highlighted God's mercy and justice through various biblical examples.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 3:12

“These encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting eastward: Moses, and Aaron, and his sons, keeping the commission of the Sanctuary, for the commission of the children of Israel; and the commoner who approaches shall be put to death” (Numbers 3:38). “These encamped in front of the Tabernacle, to the east” – Kehat merited that his descendants surrounded the Tabernacle in two directions. The tribe of Levi became four divisions to surround the four directions of the Tabernacle, corresponding to the four banners. In accordance with their actions, the Levites encamped in the four directions just as the banners were arranged. How so? West, from there were the storehouses of snow, the storehouses of hail, cold, and heat. (The west is associated with these weather phenomena.) Corresponding to them encamped the banner of Ephraim, Benjamin, and Manasseh, who were mighty, in order to withstand them all. Likewise, the Holy One blessed be He settled Gershon to the west, as his sacred service was “the Tent, its covering, and the screen” (Numbers 3:25). What can withstand snow, hail, cold, and heat? It is a tent, a covering, and a screen. That is why he was called Gershon. Who will reside in the face of snow, hail, cold, and heat? It is one who is as strong as ivory. (Gershon is a portmanteau of gar – reside, and shen – ivory.) Ivory is nothing other than an expression of strength, as it is written: “His belly is like a tablet of ivory” (Song of Songs 5:14). The south, from which dews of blessing and rains of blessing emerge into the world, there, the banner of Reuben, who is a penitent, encamps. It is by virtue of penitence that rain falls. Likewise, the Holy One blessed be He settled in that same southern direction the sons of Kehat, who would bear the Ark in which the Torah was, as the rains are dependent only upon the Torah, as it is stated: “If you follow My statutes.… I will provide your rains…” (Leviticus 26:3–4), and “But if you reject My statutes” (Leviticus 26:15), “I will render your heavens like iron” (Leviticus 26:19). That is why he was called Kehat, just as it says: “If the iron is blunt [keha]” (Ecclesiastes 10:10) – if you see that the heavens have been blunted from causing rain to fall and have become iron, just as it says: “I will render your heavens like iron,” know that it is due to a punishment for Torah that they did not fulfill, as it is written: “And one did not whet [kilkal] the edge [panim]” (Ecclesiastes 10:10). It is because they did not fulfill the Torah that was given to them face-to-face, just as it says: “Face-to-face [panim befanim] the Lord spoke with you…” (Deuteronomy 5:4), and they corrupted [kilkelu] their actions. That is kilkal. The north, from which darkness emerges into the world, there encamps the tribe of Dan, who embodied the darkness of the idol crafted by Yerovam and situated in Dan. That is why the children of Merari encamped there, as their labor was with wood: “The boards of the Tabernacle, and its bars, and its pillars” (Numbers 3:36), just as it says: “[Their] doctrine is but delusion; it is a piece of wood” (Jeremiah 10:8). That is why his name was called Merari, because of bitterness [merur]. (Bitterness is caused by idol worship.) The east, from which light emerges into the world, there, the encampment of Judah, who were masters of royalty, masters of Torah, and masters of mitzvot, encamps. That is why Moses, Aaron and his sons encamped there, as they were masters of Torah and masters of mitzvot, and they atoned for Israel with their prayers and their offerings. In their regard it is stated: Happy is the righteous and happy is his neighbor; (Mishna Sukka 56:2.) these are the tribes that were adjacent to Moses and Aaron: Judah, Issachar, and Zebulun. They were all great in Torah: “The scepter shall not depart [from Judah, nor a scholar from among his descendants]” (Genesis 49:10); “from the children of Issachar, possessors of understanding” (I Chronicles 12:33); “from Zebulun, those who ply the scribe’s quill” (Judges 5:14). Because they were neighbors of the Torah, they all became Torah scholars. Three in the south, who were adjacent to masters of divisiveness, were eradicated with them. In their regard it was stated: Woe to the wicked, woe to his neighbor. Who were the masters of divisiveness? It was “Koraḥ son of Yitzhar son of Kehat” (Numbers 16:1). (Referring to Koraḥ and his assembly.) Because Reuben, Simeon, and Gad were adjacent to them, they were all masters of divisiveness, as it says: “Koraḥ son of Yitzhar [son of Kehat] took […sons of Reuben]” (Numbers 16:1). Likewise, the sons of Gad and the sons of Simeon were also masters of divisiveness. (The tribes of Reuben and Gad remained east of the Jordan, and Zimri (see Numbers 25:6–14) was the prince of the tribe of Simeon.) “Keeping the commission of the Sanctuary, for the commission of the children of Israel” – they would guard so that Israel would not enter there. Why to that extent? Since were they to enter there, they would be punishable by death. That is what is written: “And the commoner who approaches shall be put to death.”

Bereshit Rabbah 33:3

“The Lord is good to all, and His mercy is upon all His works [maasav]” (Psalms 145:9) – Rabbi Levi said: “The Lord is good to all, [and His mercy is] upon” everything, because they are “His works.” (God is beneficent and good to everyone, because they are all His creations.) Rabbi Shmuel said: “The Lord is good to all, and His mercy is upon” everyone, because that is His attribute, that He is merciful. (He interprets maasav to mean: This is His attribute.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “The Lord is good to all” and imparts some of His mercy to His creations [maasav]. (Mercy is a divine attribute, but God imparts some of this trait to mankind, to practice among themselves.) Rabbi Tanḥuma and Rabbi Abba bar Avin in the name of Rabbi Aḥa: Tomorrow a year of drought may come and [you will see that] people have compassion for one another, and the Holy One blessed be He [in turn] becomes filled with mercy upon them [and grants rain]. In the days of Rabbi Tanḥuma, the people of Israel needed to declare a fast [due to a drought]. They came to him and said to him: ‘Rabbi, decree a fast.’ He decreed a fast one day, a second day and a third day, (As prescribed in the Mishna (Taanit 1:5).) but rain did not fall. He came in [to the synagogue] and preached to them, saying to them: My children, fill yourselves with mercy for one another, and the Holy One blessed be He will then become filled with mercy for you. While they were distributing charity to their poor, they saw someone who was giving money to his divorcée. They came to him [Rabbi Tanḥuma] and said to him: Rabbi, why are we sitting by while there is a transgression taking place here among us? (A man and his divorcée are not permitted to engage together in commercial transactions.) He said to them: What is it that you saw? They said to him: We saw so-and-so giving money to his divorcée. He sent for them and brought them into the congregation. He said to him: What is this woman to you? He said to him: She is my divorcée. He said to him: Why were you giving her money? He said to him: Rabbi, I saw that she was in distress, and I became filled with compassion for her. (So I gave her charity.) At that moment, Rabbi Tanḥuma lifted his face heavenward and said: Master of the universe, if this man, who has no obligation to support her [his divorcée], saw her in distress and became filled with compassion for her, then regarding You, of whom it is written: “Gracious and merciful” (Psalms 145:8), and us, who are the descendants of Your beloved ones, the sons of Abraham, Isaac, and Jacob – all the more so that You should become filled with compassion for us. Thereupon rain fell, and the thirst of the world was quenched. Our Rabbi (Rabbi Yehuda HaNasi, often referred to as simply “Rabbi.”) was once occupied in Torah study in front of the synagogue of the Babylonians in Tzippori. A certain calf passed by him. It was going off to be slaughtered, and began lowing, as if to say: Save me. He said to it: ‘What can I do for you? It was for this purpose that you were created.’ Rabbi suffered from toothaches for thirteen years. Rabbi Yosei bar Avin said: All those thirteen years that Rabbi suffered from toothaches, no woman in the land of Israel miscarried, and women in childbirth suffered no pain. (Rabbi Yehuda’s suffering served as an atonement for all of them.) Sometime later, a small creeping animal passed in front of his daughter, and she was going to kill it. He said to her: ‘My daughter, leave it, as it is written: “His mercy is upon all His works”’ (Psalms 145:9). (Rabbi Yehuda felt that his suffering was due to his having been callous towards that calf instead of feeling pity for it.) Our Rabbi was exceedingly humble, and he would say: Anything a person might ask me to do [to show him deference] I would do, except for what the sons of Beteira did to my ancestor, (Hillel the Elder (see Pesaḥim 66a).) when they stepped down from their prominent positions and promoted him [in their stead]. But if Rav Huna the Exilarch (The supreme leader of Babylonian Jewry.) were to come up to here, (From Babylon.) I would stand up before him. (Even though my position is more eminent than his.) Why? Because he is from [the tribe of] Judah, (And dominion over Israel rightly belongs to Judah (Genesis 49:10). The exilarch was a descendant of the House of David.) and I am from Benjamin; he is from the males of Judah, and I am from the females. (Hillel’s mother was of Davidic ancestry. ) Rabbi Ḥiyya the Great said to him: ‘Why, he is standing right outside.’ Rabbi’s face became ashen. When he [Ḥiyya] saw that his face had become ashen, he said to him: ‘It is his coffin.’ (Rav Huna had died, and his body had been sent for burial in the land of Israel.) He [Rabbi] said to him [Rabbi Ḥiyya]: ‘Someone wants you outside, go out and see who it is.’ He went outside and did not find anyone there. He realized that he had been placed under admonishment [by Rabbi], (For having discomfited him.) and admonishment lasts for no fewer than thirty days. Rabbi Yosei bar Rabbi Avin said: All those thirty days during which Rabbi Ḥiyya the Great was under admonishment from our Rabbi, he taught his nephew Rav (The founder of Talmudic scholarship in Babylon.) all the principles of the Torah, and those are the Torah principles that comprise Babylonian halakha. At the conclusion of thirty days, Elijah of blessed memory came to our Rabbi in the guise of Rabbi Ḥiyya the Great, placed his hand on his tooth and it was cured. When Rabbi Ḥiyya the Great came before Our Rabbi, he [Rabbi Ḥiyya] said to him: ‘What did you do to your tooth?’ (He noticed that Rabbi was no longer suffering from toothaches.) He said to him: ‘From the time that you placed your hand on it, it was cured.’ He said to him: ‘I do not know anything about that.’ When he [Rabbi] heard this, (He realized that Elijah had presented himself as Rabbi Ḥiyya.) he began treating him with respect, and when he would gather students, he would position him in the inner circle. Rabbi Yishmael ben Rabbi Yosei said: ‘[Will he be placed] even closer [to you] than I?’ He said to him: ‘God forbid, such a thing shall not be done in Israel.’ (An expression from II Samuel 13:12.) Our Rabbi used to relate the praises of Rabbi Ḥiyya the Great before Rabbi Yishmael ben Rabbi Yosei. He said to him: ‘He is a great man, a holy man.’ One time, he saw him in the bathhouse, and he [Rabbi Ḥiyya] did not show him deference. He [Rabbi Yishmael] said to him [Rabbi]: ‘That student of yours whom you praise, I saw him in the bathhouse and he did not show deference to me.’ He said to him [to Rabbi Ḥiyya]: ‘Why did you not show deference to him?’ Rabbi Ḥiyya said to him: ‘I was deep in thought about the aggada of Psalms [and did not notice him].’ When he [Rabbi] heard this, he appointed for him two students who would enter with him to the caldarium, so that he would not tarry there (Since he was given to becoming distracted in his studies.) and have his life compromised. Another interpretation: “The Lord is good to all…” (Psalms 145:9); “God remembered Noah….” – Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they transform [God’s] attribute of mercy into the attribute of strict justice. Everywhere that “the Lord” is stated, it refers to the attribute of mercy – “the Lord, the Lord, merciful and gracious God” (Exodus 34:6); yet it is written: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5); “the Lord regretted that He had made man” (Genesis 6:6); “the Lord said: I will obliterate…” (Genesis 6:7). (Even God’s attribute of mercy (indicated by the name “the Lord”) became hardened as a result of these evildoers.) Fortunate are the righteous, as they transform the attribute of strict justice into the attribute of mercy. Everywhere that God [Elohim] is stated, it refers to the attribute of justice. “You shall not curse judges [elohim]” (Exodus 22:27); “the please of both of them shall come to the judges [elohim]” (Exodus 22:8); yet it is written: “God [Elohim] heard their groan, and God [Elohim] remembered His covenant…” (Exodus 2:24); “God [Elohim] remembered Rachel…” (Genesis 30:22); “God [Elohim] remembered Noah.” (Even God’s attribute of strict justice (indicated by “Elohim”) is softened on behalf of the righteous.) What [favorable] memory did [God] remember to his credit? It was that he fed and sustained them [the animals] all twelve months in the ark. (That is what is meant by “God remembered Noah, and all the beasts, etc.”) “God remembered Noah” – and it is only reasonable that it was [also] due to the merit of the kosher animals that he took with him. (Noah took seven of each kosher animal, rather than two, in order to offer them as sacrifices, and it was this merit that was remembered to his credit. This is derived from “God remembered Noah…and all the animals that were with him in the ark.”) Rabbi Eliezer says: He [Noah] got his name from the offering [he made to God], as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Ḥanina said: He got his name from the resting of the ark, as it is stated: “The ark rested [vatanaḥ] in the seventh month…” (Genesis 8:4). Rabbi Yehoshua says: “[Planting and harvest, and cold and heat, and summer and winter, and day and night] shall not cease” (Genesis 8:22) – the implication is that they had ceased [during the Flood]. Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not noticeable.

Bereshit Rabbah 98:8

“The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is Makhir… (He was the ruler of Gilad, but his descendants mentioned in the verse: “From Makhir rulers descended” (Judges 5:14) were descendants of his daughter, who was married to a man from the tribe of Judah. ) “Or the ruler’s staff from between his feet” – as he came and prostrated himself before his feet. (Makhir prostrated himself before Ḥetzron, Judah’s grandson.) “Until Shilo arrives” – this is the messianic king. “And to him nations will assemble [yik’hat]” – he will come and blunt [yak’heh] the teeth of the idolaters. Another matter: “The scepter [shevet] shall not depart from Judah” – this is the Sanhedrin, which flogs and subjugates. (The term shevet can also mean a rod with which one flogs (see, e.g., Proverbs 13:24). ) “Or the ruler’s staff from between his feet” – these are the two scribes of the judges who would stand before them, one to the right and one to the left. “Until Shilo arrives” (This is understood to mean that the prominent leaders of the Jewish people will always be from Judah. ) – they convened and said: Hillel, from whom did he descend? Rabbi Levi said: A genealogical scroll was found in Jerusalem in which it was written: Hillel is from David. Rabbi Ḥiyya Rabba is from Shefatya son of Avital. (Avital was David’s wife.) The house of Kalba Savua is from Caleb. The house of Tzitzit HaKeset is from Avner. The house of Koveshin is from Ahab. The house of Yatza is from Asaf. The house of Yehu is from Tzippori. The house of Yanai is from Eli. Rabbi Yosei ben Ḥalafta is from Yonadav son of Rekhav. Rabbi Neḥemya is from Nehemiah the Tirshatite. (Although not all of these families are from the tribe of Judah, the midrash cites the entire report of the genealogical scroll because it demonstrates that prominent leaders in various generations descended from Judah. )

Bereshit Rabbah 99:8

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). Simeon and Levi, too, emerged with their faces crestfallen, and Judah feared that [Jacob] would mention the incident of Tamar to him. He began calling him: “Judah, you shall your brothers acknowledge [yodukha].” The Holy One blessed be He said to him: ‘You confessed [hodeita] (Hodeita has the same root in Hebrew as the term yodukha. ) in the incident of Tamar; your brothers will acknowledge you to be king over them.’ “Your hand will be at the nape [beoref] of your enemies” – this is David, who descended from him, and in whose regard it is written: “My enemies, You had them turn their backs [oref] to me” (II Samuel 22:41). “Your father’s sons will prostrate themselves to you” – Isaac said to Jacob: “Your mother’s sons” (Genesis 27:29), as he had only one wife, Rebecca. But Jacob, who had four wives, said to Judah: “Your father’s sons.” “Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion; and like a great cat, who shall rouse him” (Genesis 49:9). “Judah is a lion cub; from prey, my son, you ascended” – from the prey of Joseph, as you said: “What profit [is there if we kill our brother and conceal his blood?]” (Genesis 37:26). Alternatively, “from prey” – from the prey of Tamar, as you saved four lives – you, Tamar, and her two sons. (When Tamar’s pregnancy became known, Judah sentenced her to death, thinking she had committed sexual immorality. When she proved to him that he was the father, he conceded that she was innocent and ordered her life spared, after which she gave birth to twins. See Genesis, chapter 38. ) The Holy One blessed be He said to him: ‘You saved four; I will save four of your descendants – Daniel, Ḥananya, Mishael, and Azarya.’ He called him four names: “Judah is a lion cub”; “he crouched and lay like a lion, and like a great cat, [who shall rouse him?]” (Numbers 24:9). (Thus, Judah is referred to as a lion, a cub, again a lion, and a great cat. ) “The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is the royal throne: “Your throne is of God forever; the staff of righteousness” (Psalms 45:7) – when? “The ruler’s staff from between his feet” – with the arrival of the one to whom kingship belongs, of whom it is written: “With feet will the crown [of pride of the drunkards of Ephraim] be trampled” (Isaiah 28:3). “Until Shilo arrives” – the one to whom kingdom belongs [shelo]. “And to him nations will assemble [yik’hat]” – the one who dulls [mak’heh] the teeth of all the nations, as it is stated: “They will place hand over mouth; their ears will be deafened” (Micah 7:16). Alternatively, “and to him nations will assemble” – the one for whom the nations of the world will assemble, as it is stated: “The root of Yishai, that stands as a banner of the peoples, nations will seek him” (Isaiah 11:10). (In other words, the verse here is a reference to the Messiah, as is the verse in Isaiah. ) “He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – when He will gather all of Israel, which is called “vine,” as it is stated: “You transported a vine from Egypt” (Psalms 80:9). “And to the branch of the vine his donkey’s foal” – this is the one in whose regard it is written: “He is humble, and riding upon a donkey…” (Zechariah 9:9). Another matter: “And to the branch of the vine his donkey’s foal” – it is the one who plants all of Israel like a vine branch. How does he do so? “I will sprinkle pure water upon you” (Ezekiel 36:25). “He launders his garments in wine” – as wine is abundant within his borders. And in the blood of grapes, his clothes [suto]” – suto is nothing other than error, as it is written: “If your brother…will entice you [yesitekha]…” (Deuteronomy 13:7). (This is referring to one who incites another to engage in idol worship.) If they err in halakha, it will be laundered within his domain. (It will be clarified before the Great Sanhedrin, in the Temple, which is located in the tribal portion of Judah.) “His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12). “His eyes shall be red [ḥakhlili] from wine” – from here you learn that wine is abundant in his domain, like a person who says to another: ‘Pour for me, and again, as my palate is sweet to me, a sweet palate for me, for me [ḥeikh li li].’ “And his teeth white from milk” – due to the merit of the Torah, “if your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18).

Eikhah Rabbah 1:51

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple (Literally, to Heaven.) each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada. (See Eikha Rabba, Prologue, 23.) Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes? (Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. ) Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom. Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah. (This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah.) That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1). (This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy.) Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches. (The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a.) What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two. (Both verses mention requesting from God regarding “this,” in singular.) Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously. (They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously.) However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat. “My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’ “For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ. (Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138.) The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’ (Therefore, you should mourn rather than work your field.) He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there. All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’ (The Temple was destroyed on the day he was born.) He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’ (He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.) Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1). The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written. (The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef).) The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.” (The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.) “My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is. (The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. ) Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets. (Its energy is sapped by nursing its young (Matnot Kehuna).)

Ein Yaakov (Glick Edition), Sanhedrin 11:52

R. Giddel said in the name of Rab: "In the future Israel will enjoy the abundance which the Messianic period will bring." R. Joseph said to him: "Is this not self-evident? Who else should then enjoy it, Hilek and Bilek?" By this he intended to disprove the theory of R. Hillel, who said [later] "Israel has no Messiah to expect, for they have already enjoyed him [through the glory] in the days of Hezekiah." Rab said: "The world is created only for such [great] men as David." And Samuel said: "For such men as Moses [for the purpose of giving a Torah]." And R. Jochanan said: "For such men as the Messiah." But what is his (Messiah's) real name? At the college of R. Shila, it was said: "Shila is his real name, as it is said (Gen. 49, 10) "Until Shilah will come." At the college of R. Janai, it was said: "Yinon is his real name, as it is said (Psalms 72, 17) "In the presence of the sun, Yinon is his name." And at the college of R. Chanina, it was said: "Chanina is his name, as it is said (Jer. 16, 13) So that I will not grant you Chanina (favor)." According to others, Menachem b. Hezekiah is his name, as it is said (Lam. 1, 16). Far from Me is Menachem, (comforter) that should refresh my soul." R. Juda, in the name of Rab, said: "In the future the Holy one, praised be He! will create for them (Israel) another David, as it is said (Jer 30, 9) And David, their king, whom I will raise up unto them. It does not read, I raised [in the past], but I will raise." R. Papa said to Abaye: "Is it not written (Ezek. 37, 25) David, My servant, shall be prince unto them forever? This is as it is now [the custom], a Caesar and a prince."

Ein Yaakov (Glick Edition), Sanhedrin 1:1

SANHEDRIN (Fol. 5) We are taught in a Baraitha concerning the passage (Gen. 49, 10) The sceptre shall not depart from Judah. This refers to the exilarchs of Babylon, who rule over Israel with their sceptres. And a lawgiver, etc., refers to the grandsons of Hillel, who teach the Torah in public.

Midrash Mishlei 19:3

... R’ Huna said: the Messiah is called by seven names, and they are – magnified, Our Righteousness, Shoot, Consoler, David, Shiloh, and Eliyahu. Magnified from where? As it says, “May his name be forever; before the sun, his name will be magnified…” (Tehillim 72:17) Our Righteousness from where? As it says, “…and this is his name that he shall be called, The Lord is our righteousness.” (Yirmiyahu 23:6) Shoot from where? As it says, “…Behold a man whose name is the Shoot…” (Zechariah 6:12) Consoler from where? As it says, “For the Lord shall console Zion…” (Yeshayahu 51:3) David from where? As it says, “…and He performs kindness to His anointed; to David and to his seed forever.” (Tehillim 18:51) Shiloh from where? As it says, “…until Shiloh comes, and to him will be a gathering of peoples.” (Bereshit 49:10) Eliyahu from where? As it says, “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord…” (Malachi 3:23)

Midrash Tanchuma Buber, Bamidbar 13:1

How were they encamped? The Levites camped around the Tabernacle of Witness, with Moses, Aaron, and his children on the east. (Tanh., 1:12, cont.; see Numb. R. 2:10.) It is so stated (in Numb. 3:38): THOSE WHO CAMPED BEFORE THE TABERNACLE, IN FRONT BEFORE THE TENT OF MEETING TO THE EAST, WERE MOSES, AARON, AND HIS CHILDREN. And adjacent to them were Judah, Issachar, and Zebulun. Hence they said: Blessed is the righteous person and blessed are his neighbors. (Suk. 56b. See below, Numb. 5:8.) This refers to the three tribes (rt.: ShBT) which were adjacent to Moses and Aaron. (Gen. R. 3:13; Numb. R. 3:12.) They became great in the Torah, as stated (in Gen. 49:10): THE SCEPTER (ShBT) SHALL NOT DEPART FROM JUDAH […. In the case of Issachar it is written] (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES, (The midrash regards UNDERSTANDING as synonymous with Torah.) TO KNOW WHAT ISRAEL SHOULD DO; THEIR HEADS NUMBERED TWO HUNDRED. These were two hundred heads of sanhedria (Gk.: synedria.) that would come out of Issachar. [(Ibid., cont.:) AND ALL THEIR KINDRED UNDER THEIR COMMAND ('al pihem), …. On the west were the children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them; and on the North also were the children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. [Seven] clouds of glory were surrounding them, and this was their of travel. There was a sign (Gk.: semeion.) for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35): RISE UP, O LORD, AND MAY YOUR ENEMIES BE SCATTERED. Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast (The bracketed words are from the parallel in Tanh., Numb. 1:12.) ; and if had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him. (CF. Numb. R. 2:7.) And as signs for each and every prince there was a flag. (Lat. (from the Punic): mappa.) [And from them the empire learned to make a flag.] also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. {Until they were settled, they blew the trumpets. They traveled, and likewise traveled over them.} Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. they finished going to where it wanted them to camp, that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. clouds of glory stood still for them, they began putting away in their tents where they were to rest. Then the cloud which was over the Tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the children of Kohath and the children of Levi set up the Tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21): AND THEY WOULD SET UP THE TABERNACLE BEFORE THEY CAME. When they had set up the Tabernacle, each and every one set up in his place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the Tabernacle, until Moses had said (in Numb. 10:36): RETURN, O LORD, TO THE MYRIAD THOUSANDS OF ISRAEL. Then the clouds of glory encompassed them. Moreover, the Holy Spirit says through Solomon (in Cant. 6:4): YOU ARE AS BEAUTIFUL, MY DARLING, AS TIRZAH. What is the meaning of AS TIRZAH (KTRTsH, rt.: RTsH)? That I am pleasing (MTRTsH, rt.: RTsH) to you. (Numb. R. 2:5.)

Midrash Tanchuma, Bamidbar 12:1

(Numb. 2:2:) “Each with his standard, under the banners for their fathers' house.” [This text is related] (to Job 36:3), “I will fetch my knowledge from afar, and justify my maker.” It was only necessary to say, "under the banners shall the Children of Israel camp. (Numb. R. 2:8.) Then what is the significance of saying (in Numb. 2:2), “under the banners [for their fathers' house].” Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30), “When I sleep with my ancestors, you are to take me up from Egypt and bury me in their grave.” He went around to all his sons, blessed them, and gave them a charge. He said to them, “When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken [wives] from the daughters of Canaan. (Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage.) And so it says (in Gen. 50:12-13), “So his children did for him just as he had commanded them. And his children brought him up to the land of Canaan.” His children, but not his grandchildren (who were forbidden to touch the bier)! How did he charge them? He said to them, “Judah, Issachar, and Zebulun shall carry my bier on the East; Reuben, Simeon, and Gad, on the South; Ephraim, Manasseh, and Benjamin, on the West; Dan, Asher, and Naphtali, on the North. Joseph is not to carry [at all], because he is a king; and you must impart honor to him. Nor is Levi to carry. Why? Because he will carry the ark (aron), and whoever carries the ark of the One who lives forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One, blessed be He, is going to have you encamp by the various standards.” When he passed away, they carried him just as he had charged them. It is so stated (in Gen. 50:12), “So his children did for him just as he had commanded them.” What is written next (in vs. 13)? “And his children brought him up to the land of Canaan.” When Israel went forth from Egypt, the Holy One, blessed be He, said, “Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards.” Immediately the Holy One, blessed be He, said to Moses, “Make those standards for my name.” Immediately Moses began to be concerned. He said, “There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the East, they will say, ‘It is impossible for us to encamp anywhere but in the South.’ And so each and every tribe [would act] like that one.” The Holy One, blessed be He, said to him, “What concern is that to you? They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements (Gk.: taxeis.) in their hands. Just as they have taken positions around his bier, so let them take positions around the tabernacle.” Where is it shown? Where it is stated (in Numb. 2:2), “Each with his standard, under the banners [for their fathers' house].” How were they encamped? The Levites camped around the tabernacle of witness, with Moses, Aaron, and his children on the East. (See Numb. R. 2:10.) It is so stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children.” And adjacent to them were Judah, Issachar, and Zebulun. Hence they said, “Fortunate is the righteous person and fortunate are his neighbors.” (Suk. 56b. See below, Numb. 5:8.) This refers to the three tribes (rt.: shbt) which were adjacent to Moses and Aaron. (Gen. R. 3:13; Numb. R. 3:12.) They became great in the Torah, as stated (in Gen. 49:10), “The scepter (shbt) shall not depart from Judah, nor the inscriber from between his feet.” In the case of Issachar it is written, (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times, (The midrash regards UNDERSTANDING as synonymous with Torah.) to know what Israel should do; their heads numbered two hundred and all their kindred under their command ('al pihem),” because they harmonize law (halakhah) at their command ('al pihem). [Of Zebulun it is written] (in Jud. 5:14), “and from Zebulun those who wield the scribal pen.” Because they were neighbors [of Torah, embodied by Moses] they all became children of Torah (i.e., Torah scholars). Now on the South were the Children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say, “Woe to the wicked person; and woe to his neighbor.” (Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7.) These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32), “And the earth opened its mouth and swallowed them, their households, every person that belonged to Korah, and their property.” On the West were the Children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them. And on the North were the Children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. Seven clouds of glory were surrounding them, and this was their [method] of travel: There was a sign (Gk.: semeion.) for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35), “Rise up, O Lord, and may Your enemies be scattered.” Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast put them on it; and if [a person] had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him. (CF. Numb. R. 2:7.) And as signs for each and every prince there was a flag. (Lat. (from the Punic): mappa) And from them the empire learned to make a flag. There was also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. Until they were settled, they blew the trumpets. They traveled, and likewise the clouds [traveled over them]. Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. [When] they finished going to where it wanted them to camp, [since] that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. [When] clouds of glory stood still for them, they began putting [things] away in their tents where they were to rest. Then the cloud which was over the tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the Children of Kohath and the Children of Levi set up the tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21), “And they would set up the tabernacle before they came.” When they had set up the tabernacle, each and every one set up [camp] in his [proper] place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the tabernacle, until Moses had said (in Numb. 10:36), “Return, O Lord, to the myriad thousands of Israel.” Then the clouds of glory encompassed them. Moreover, the holy spirit says through Solomon (in Cant. 6:4), “You are as beautiful my darling, as (ke) tirzah.” What is the meaning of “ketirzah (ktrtsh, rt.: rtsh)?” That I am pleasing (mtrtsh, rt.: rtsh) to you. (Numb. R. 2:5.) Another interpretation (of Cant. 6:4), “Ketirzah" (rt.: rtsh) [means] just as you are pleasing (rt.: rtsh) to Me in the sacrifices. Thus it is stated (in Lev. 1:4), “And it shall be pleasing (rt.: rtsh) for Him to atone for him.” (Cant. 6:4, cont.,) “As comely as Jerusalem (yrushlym),” [means] like these ministering angels, in that they feared (rt.: yr') [Me] and were reconciled (rt.: shlm) to Me. (Ibid., cont.,) “Awesome as [hosts] with standards,” like the standards which I gave you. So when David sees [them], he says (in Ps. 147:20), “He has not done so for any nation,” only for it.

Midrash Tanchuma, Vayechi 10:12

The scepter shall not depart from Judah (Gen. 49:10). This alludes to the scepter of kingship, as it is said: The throne given of God is forever and ever; a scepter of equity is the scepter of Thy kingdom (Ps. 45:7).

Midrash Tanchuma, Vayechi 10:13

Nor the ruler’s staff from between his feet (Gen. 49:10). When the king will come to whom kingship belongs (i.e., the Messiah), and concerning whom it is written: The crown of pride of the drunkards of Ephraim shall be trodden underfoot (Isa. 28:3).

Midrash Tanchuma, Vayechi 10:14

Until Shiloh come (Gen. 49:10), for the kingdom is his. (Word-play reading the place-name Shiloh as the possessive yesh lo (lit. “there is to him”), i.e., “the kingdom is his [the Messiah’s].”)

Midrash Tanchuma, Vayechi 10:16

Another comment on And unto him shall be obedience of the peoples be (Gen. 49:10): He is the one for whom the peoples will assemble, (The word yikkhat (“obedience”) is taken as if it were related to Hebrew mitkahalim (“assemble”).) as is said: The root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek (Isa. 11:10).

Midrash Tehillim 119:35

I am young and despised, etc. David was young, but wasn't Eliab the eighth? As it says, "David the seventh, but Eliab the eighth." (1 Chronicles 2:15) Eliab came after David, but made himself small, as it says, "I am young and despised, etc." (1 Samuel 17:42) Saul insulted him greatly. As it says, "And it came to pass at the time when Merab, Saul's daughter, should have been given to David, that she was given unto Adriel, etc." (1 Samuel 18:19) And also, "Saul gave him Michal his daughter to wife, etc." (1 Samuel 18:27) Therefore it says, "I am young and despised, etc." Your righteousness is an everlasting righteousness, etc. Thus David said, "The righteousness that you do with a person whom you give a gift to and do not take back from him is a righteous act." And it is written, "The scepter shall not depart from Judah, etc." (Genesis 49:10) Therefore it says, "Your righteousness is an everlasting righteousness, etc." "Distress and anguish have overtaken me, etc." Just as Moses said, "In distress and anguish." (Deuteronomy 28:53) When troubles come, so do good things and comforts. Therefore it says, "Distress and anguish have overtaken me, etc." "Your testimonies are righteous forever." The merit that was given to Israel was not for a year or years or a hundred years, but forever. As it says, "My words... shall not depart from your mouth, etc." (Isaiah 59:21) And the reward for it is length of days in her right hand.

Otzar Midrashim, Aharon, And These are the Generations of Aharon and Moshe 9

Moses and Aaron encamped from the east, as it says "And those encamping before the Tabernacle" (Numbers 3:38), and adjacent to them were three tribes: Judah, Issachar and Zebulun. And because they were adjacent to Moses and Aaron, they merited to be great in Torah, as it says "The scepter shall not depart from Judah" (Genesis 49:10), "And from the children of Issachar, men who understand the times" (I Chronicles 12:33), and similarly it says "And from Zebulun they that handle the pen of the scribe" (Judges 5:14), because they were neighbors of Torah, for there is no greater trait than Torah, as it says "The Torah that Moses commanded us" (Deuteronomy 33:4). Therefore it says "And these are the generations of Aaron and Moses."

Sifrei Devarim 352:10

We are hereby taught that the Temple is built in the portion of Benjamin and like the head of an ox extends from the portion of Benjamin to that of Judah, as it is written "and between his (Benjamin's) shoulders (in a slight depression on the highest part of Benjamin's land) does it (the Temple) rest." As to its being written (Bereshith 49:10) "The scepter shall not depart from Judah," that refers to the chamber of hewn stone (in the Temple), which is in the portion of Judah, viz. (Psalms 78:67-68) "And He rejected the tent of Joseph and did not choose the tent of Ephraim. He chose the tribe of Judah, Mount Zion, which He loves." But the Temple was in the portion of Benjamin, viz. (Bereshith 35:19) "And Rachel died, and she was buried on the way to Efrath, which is Bethlehem."

Musar

The tribe of Yehudah had preeminence in leadership and royalty throughout Israel's history, with David becoming king and the promise of the scepter remaining with Yehudah until the Messiah. The splitting of the kingdom between Yehudah and Ephrayim led to idolatry and division, with the failure to restore the Davidic dynasty until the arrival of the Messiah. The Hasmoneans' claim to both Priesthood and Royalty led to punishment, and the restoration of the Davidic dynasty will be preceded by the Kingdom of Joseph. Moses' diminished powers were seen as a precursor to the coming of the Messiah, with parallels drawn between Moses and the Ultimate Redeemer.

Shenei Luchot HaBerit, Torah Shebikhtav, Shoftim, Torah Ohr 11

The Sifri quotes Rabbi Nehorai as saying that the people's request for a king was only a pretext to enable them to worship idols. The author based his theory on the words (Samuel I 8,20): "and we shall then become like all the nations." Rabbi Abravanel challenges this statement saying that if this were true how could G–d possibly have concurred in providing a king for the people when He said to Samuel: (Samuel I 8,22) "Accede to their request and crown a king for them?" Why did G–d not at least warn the people not to make the incidence of monarchy a pretext for idol-worship? I believe that such a warning is alluded to in Samuel I 8,7, where G–d told Samuel: "It is not you they have rejected; it is Me they have rejected as their king." Nachmanides, referring to Genesis 49,10, where Jacob assures Yehudah that the sceptre signifying royalty will not depart from his tribe, explains that the sin of the Jewish people at the time was that they rejected Samuel who was such an excellent judge. If that were so, why did Nachmanides single out Samuel? Did our sages not say that the authority of every judge in his period equalled that of Samuel? They even considered an ignoramus such as Yiftach as being Samuel's equal in authority (Rosh Hashanah 25b)! The clearest of all our early commentators is the Ran who appears to adopt the approach of Rabbi Eliezer when he distinguishes between two kinds of leadership. 1) Authority which is based on Biblical law. The Sanhedrin was appointed to ensure the proper administration of that law. 2) The second kind of authority, which usually expresses itself in rulings which contradict Biblical law, is called הוראת שעה, decrees promulgated in order to meet certain emergencies. Our sages have said that the reason Jerusalem was destroyed was because the judges insisted on applying Biblical law (Baba Metzia 30b) when they should have taken into consideration the circumstances prevailing at the time and have made allowances before convicting certain people. There is an allusion to this in 21,9: ואתה תבער דם הנקי, "You will remove from your midst guilt for the blood of the innocent." This verse could also be translated as "you are destroying the blood of the innocent," i.e. that on occasion innocent blood is spilled by inflicting punishment on the innocent due to prevailing pressures, such as in emergencies and in times of war. Appointment of a king enables the nation to be administered expeditiously during emergencies; the king has the right to ignore certain Biblical laws. This subject is meant in Psalms 122,5: "There the thrones (literally chairs) of judgment stood, thrones of the house of David." The "thrones of judgment" are the Sanhedrin, whereas the "thrones of the house of David" refers to the thrones of the dynasty of the house of David.

Shenei Luchot HaBerit, Torah Shebikhtav, Vaetchanan, Torah Ohr 31

All this is alluded to in Psalms 39,3: נאלמתי דומיה, החשתי מטוב וכאבי נעכר. "I was dumb, silent; I was very still while my pain was intense." The word דום-י-ה must be broken up so that we see that G–d decreed dumbness on the speaker in the verse. Being "silent from טוב," is an allusion to not having Torah inspiration; the only true טוב is Torah. The end of the verse describes Moses' reaction to this diminution of his intellectual/spiritual powers. According to סדר הדורות, at the beginning of his career Moses' name was שממה; it subsequently became משה. This is what is meant by Isaiah 52,13: "Indeed My servant shall prosper," meaning that Moses will be the משיח, the numerical value of the letters משה=345 being equal to the numerical value of the letters in the name שילה (a reference to Genesis 49, 10 where the word is understood to refer to the Messiah). Our sages in Bamidbar Rabbah 11,3 comment on the above that the first Redeemer will have the same name as the Ultimate Redeemer. The Ultimate Redeemer will be revealed to them only to be subsequently hidden from them, just as was the case with the first Redeemer. This is supposedly also alluded to in Kohelet 1,4: "A generation goes and a generation comes."

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 19

לא יסור שבט מיהודה ומחוקק מבין רגליו עד כי יבא שילה . It is of the utmost importance to understand the true meaning of this verse in order to be able to refute apostates, Christians, etc. Nachmanides expresses himself as follows on this subject: The meaning of this verse is not that the kingdom will never depart from Yehudah. After all, the Torah writes very clearly in Deuteronomy 28,36: "The Lord will drive you and the king you have set over yourself, to a nation unknown to you or to your ancestors." If both Israel and its king will be in exile, then they will obviously not have kings or aristocracy. History has shown that Israel has been in this condition for many hundreds of years. No prophet has ever assured Israel that it would not be exiled so that the tribe of Yehudah could continue to rule over it. What the verse does tell is that the sceptre, symbolising kingdom, would not depart from the hands of Yehudah in favour of a member of another tribe. The same is true of the second half of the verse which discusses scribes. Any scribe in Israel who is authorised by the signet ring of the king will be so authorised by a king from the tribe of Yehudah. This state of affairs will continue until his son, the Messiah, will arrive, at which time the kingdom of Yehudah will extend over all the nations. The word שבט is an allusion to David, the first king from the tribe of Yehudah, whereas the word שילה, his son, is the Messiah around whom all the nations will gather. Thus far Nachmanides.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 84

As soon as Israel left Egypt, the Psalmist tells us: בצאת ישראל ממצרים … היתה יהודה לקדשו, ישראל ממשלותיו. "When Israel went forth from Egypt,…. Yehudah became His holy one, Israel His dominion" (Psalms 114,1-2). Later in Numbers 10, 14, when the people were divided into four camps, Yehudah again was the first army to break camp and march ahead of the people. Yehudah was also the first of the twelve princes to offer his offering in honor of the dedication of the Holy Tabernacle (Numbers 7,12). This pre-eminence of the tribe of Yehudah also continued after the people inherited the land of Israel, until the days of Samuel, when the people demanded to be led by a king, and the choice fell on Saul from the tribe of Benjamin. As already explained, the position of king was only on loan to the tribe of Benjamin, as apparent from the very name שאול, "something borrowed." Within less than a generation, a scion of the tribe of Yehudah, David, became the king of Israel. Ever since, Jacob's blessing in Genesis 49, 10 that "the scepter of Royalty will not depart from members of the tribe of Yehudah" has been fulfilled.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 85

When the people sinned, the sin resulted in the splitting of the kingdom between the tribe of Yehudah (Rechavam) and the tribe of Joseph (Ephrayim). Joseph, the pipeline from the emanation יסוד which is the pillar on which the world is founded, then demonstrated that his influence was not limited to what goes on in Jerusalem, the source of the kingdom of David, but that he had sufficient influence to ensure that the kingdom of the Ten Tribes who had denied allegiance to Rechavam son of Solomon was given to a descendant from his tribe, Yerovam ben Nevat (Kings I chapter 12). This development caused untold grief; it divided the hearts of the Jewish people. Hosea 10, 2 already stated: חלק לבם עתה יאשמו, "once their hearts are divided (in their attitude to G–d) they will become guilty" (in a number of areas). Yerovam himself began by erecting two golden calves to prevent the people from making the pilgrimage to the Temple in Jerusalem, leading the people to worship those calves. Even the tribe of Yehudah copied the example of the Northern Kingdom and practiced all manner of abominations, many of which are described in Ezekiel chapter 16 et al. This kind of conduct by the Jewish people continued right up to the destruction of the Temple and the subsequent Babylonian exile. Even the return to Zion with Zerubavel and the building of the second Temple did not lead to a repair of the spiritual damage the Jewish people had caused during the reign of Yerovam and others. Proof of this is the fact that the five most prominent manifestations of the Divine Presence were never restored to us. [The holy ark, the tablets with the Ten Commandments, the breastplate with the Urim Vetumim, to name but some.] During the entire period of the second Temple the dynasty of David did not exist, and the only period that the Jewish people had a king at all was after the successful rebellion of the Hasmoneans against the Syrians who had introduced anti religious legislation and who had demanded that the Jewish people adopt Hellenism. This rebellion culminated in the festival of Chanukah. The Hasmoneans committed a grave error when, in addition to claiming the "crown" of the Priesthood, they also claimed the crown of Royalty in defiance of G–d's command. They were severely punished by G–d, and did not only lose the crown after four successive Hasmonean kings died a violent death, but Herod, son of a Gentile slave, became the next king after he had murdered nearly all the Hasmoneans still alive. All this is part of Nachmanides' commentary on Genesis 49, 10: לא יסור שבט מיהודה. The Talmud Baba Batra 50 goes so far as to say that anyone claiming to be descended from the Hasmoneans is bound to be a slave, i.e. have Herod's blood in him (Herod had married Miriam, a sister of the Hasmoneans). The failure to re-instate the house of David when there was a chance to do so will not be repaired until the coming of the Messiah. At that time, reinstatement of the dynasty of David will be preceded by the Kingdom of Joseph, since the משיח בן יוסף will precede the arrival of the משיח בן דוד. After the arrival of the משיח בן דוד the damage caused by the house of Joseph ever since the splitting of the Kingdom of David (Rechavam) under Yerovam will be repaired. The משיח בן יוסף, when he comes, does not come in order to establish his own dynasty, rather he comes to help re-establish the Davidic dynasty. He will even sacrifice his life in order to accomplish this. His blood will atone for the sins of the Jewish people. This atonement will take the form of the Davidic dynasty being restored to the Jewish people as an everlasting kingdom. When that stage in history will have been reached, both of Joseph's dreams will have been fulfilled. His two dreams foreshadowed his reign in Egypt, and his reign in the future as the משיח בן יוסף respectively. In both instances his reign preceded or will precede that of the reign of David or the in משיח בן דוד respectively. Both periods of the reign of the kingdom of Joseph were or will be beneficial for the whole Jewish people because in both instances they were or will be designed to pave the way for the permanent kingdom of David.

Quoting Commentary

The commentators suggest that the creation of the world in six days corresponds to the six thousand years of the world's preservation, divided into two thousand years without Torah, two thousand years with Torah, and two thousand years of the days of the Messiah. Yehudah, Yissachar, and Zevulun traveled first because they are connected to the Torah and the leadership of Israel. The Torah ascribes Yehudah as the law-enforcer and Zevulun as Torah, as they supported Yissachar in Torah study. The tribes of Yehudah and Levi have different roles in adjudication and legislation, with the tribe of Levi focusing on adjudicating individual cases and the tribe of Yehudah on legislating for future generations. The second Temple was meant to be the beginning of the deliverance during the time of the Chashmona'im, but due to failures, it fell. It is inappropriate for the crown of the priesthood and the crown of monarchy to be found together, as they represent different types of holiness. The crown of the priesthood is bodily holiness, while the crown of monarchy is spiritual holiness.

Chidushei Agadot on Berakhot 28a:5

The one who wears the uniform (mada) shall wear the uniform, etc. It is clear that the mada is a fancy garment that kings wear, as it is written (I Samuel 17:38), "And Shaul clothed David in his mada. And it is a cloak like Rashi explains; and as it is written (II Samuel 13:18), "for maiden princesses wore robes." And this is since Rabban Gamliel was from the descendants of the leaders and kings, from the Children of Yehudah. Whereas Rabbi Elazar ben Azariah was not so, as he was a priest. And it is only fitting for a king and a Nassi to be from the descendants of Yehudah. And this is as it is said in the first chapter of Sanhedrin (5a), "'The scepter shall not depart from Yehudah' (Genesis 49:10) - these are the Exilarchs in Babylonia; 'Nor the ruler’s staff from between his feet' - these are the grandchildren of Hillel, etc." And Rabbi Yehoshua is [talking] about this, saying that the office of Nassi is returning to Rabban Gamliel by right, since he is from the descendants of the leaders; and it is not appropriate for Rabbi Elazar ben Azariah - who was a priest - to take the office of Nassi from him. And it is like they said, that the kings of the House of the Hasmoneans - who were priests - were punished for having taken for themselves, the monarchy that belongs to the descendants of David. And Rabbi Yehoshua spoke about the high priest to appease the mind of Rabbi Elazar ben Azariah with the opposite - that "one who sprinkles, son of one who sprinkles, etc." For the priesthood is given to the descendants of Aharon the priest, meaning to Rabbi Elazar ben Azariah. And [for] "one who is not one who sprinkles, etc." - meaning he is not from the descendants of the priesthood - the priesthood is forbidden to him; even to a king, as we found with Uziyahu, who contracted tzaraat for this. And just like no man can touch what is prepared for you, which is the priesthood - so too, you should not touch that which is prepared for your fellow, Rabban Gamliel, which is the office of the Nassi. And he brought that they would not say to a priest, "Your water is cave water and your ashes are, etc": That perforce we trust a priest about something that is related to the priesthood, meaning that it is purification water [that he is using], and not cave water which is disqualified from sprinkling; and we also trust a priest that he sprinkled the dust of a heifer and not burnt ashes - so too we should not be exacting with Rabban Gamliel concerning that which is related to his office of the Nassi. And it is easy to understand.

Derekh Chayyim 4:13:25

And you should understand great things: That it is inappropriate that two of these three crowns - being the crown of the priesthood and the crown of monarchy - be found together. And so is it in the Yerushalmi (Talmud Yerushalmi Horayot 3:5) - and Ramban, may his memory be blessed, brings it on Parashat Vayechi (Ramban on Genesis 49:10) - "We do not anoint priests as kings. Rabbi Yehudah Anturya said, 'This is on account of, "The sceptre shall not depart from Yehudah."' Rabbi Chiya bar Abba said [that Scripture states concerning the king], '"To the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." Now what is written afterwards? "The priests the Levites … shall have no portion."'" This means to say that the priests do not have a share in the monarchy, that Scripture mentioned before this. And it may be asked as to what is the reason for this - it is better all the more so! As 'how good and how pleasant is it for brothers - these two crowns - to dwell together!' But the choice explanation about this is that these two crowns are not like one another, but are distinct. For the crown of the priesthood is bodily holiness, whereas the crown of the monarchy is spiritual holiness. So behold, they are distinct. And one who is apt for one of them is not apt for the other. For it is its opposite, given that they are distinct.

Gevia Kesef 9:6

Accordingly, as Maimonides said, (29. Introduction to the Guide.) it is not always necessary that all the details of a parable | and its interpretation be identical. Here (in the vision of the Sundering) the parable includes everything from the term “heifer” until the words “and Abram drove them away.” (30. V. 11.) The interpretation extends from “thy seed shall be a stranger” until “is not yet full.” (31. Vv. 13–16.) Accordingly, while the solution covers four verses, it is found in only two verses: i.e., “Know of a surety” and “In the fourth generation.” It excludes “for the iniquity of the Amorite is not yet full,” for these two other verses do not explain what is in the parable, but rather they provide new information that together with the others relates to what was intended for Abraham. Now the Lord, (like) a teacher, was careful to conceal in the middle that which was not part of the main explanation of the parable, as is proper for one who wishes to conceal and hide, (32. The MS here has le-ha’amin, meaning “to foster trust,” a rather unusual form of the verb in the present context. More appropriate would be a reading le-haṭmin, lit. “to hide.”) as I have explained in regard to Jacob’s words “as long as men come to Shiloh.” (33. Gen. 49:10. This refers to a passage in the Maṣref La-Kesef (MK II 105) where he rebuts the Christological interpretation that claims that the word shiloh is a reference to Jesus. At one point there he states that these four letters (shiloh) “are hidden and intermingled, so that no one should notice them unless he has very keen sight …”; i.e., the term is included to confuse and mislead, so as to hide the true meaning of the verse. Leo Strauss, in an essay on the methods that Maimonides utilized in the Guide to conceal and reveal the truth, enumerates this very same point as a primary vehicle for such a literary feat. See L. Strauss, “The Literary Character of the Guide for the Perplexed,” Persecution and the Art of Writing (Chicago: University of Chicago Press, 1952), p. 52.) Likewise there are other words in the parable that are not an integral part of the intended promise, including “and he laid each half over against the other,” (34. V. 10.) as I will explain later. It appears from all of this that the Lord wanted to reveal to Abraham that some of his seed would be slaves in a strange land not owned by them, but He did not want to reveal to him which land (that would be), except to tell him that the fourth generation would escape from that servitude. This is what occurred in Egypt, as it is written, “And Joseph died, and all his brethren, and all that generation,” and then, “Now there arose a new king over Egypt,” (35. Exod. 1:6.) which began the enslavement of the tribes. Included were the generations of Kohath, Amram, and Moses. (36. Rashi refers to the four generations as Judah, Pereẓ, Ḥeẓron, and Caleb. Nachmanides understands the reference to be to four generations of Amorites. Kaspi here follows Kimḥi’s listing of the generations. For further discussion of this, see C. Gordon, “Hebrew Origins in the Light of Recent Discovery,” in Biblical and Other Studies, ed. A. Altmann (Cambridge: Harvard University Press, 1963), p. 4.) Thus, the words “thy seed shall be a stranger in a land that is not theirs and shall serve them; and they shall afflict them” accord with the manner of every wise teacher, and are certainly appropriate words for the great teacher who is the Lord.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 10:1

THE SECOND TEMPLE PERIOD FOR THE REASON that was explained above, with the arrival of Ezra from Babylonia into Israel and the building of the [Second] Temple, there was once again no impetus to apply pilpul. For whenever any [scholars in the Land of Israel] were confronted with difficult cases, they forwarded their questions to [the court that sat] in the Holy Temple, where the Divine light of the high priest was sufficient [to determine law]. As a result, the use of pilpul diminished. Hence, when the sins [of Israel] increased during this period [even though the Temple still stood], the merit of the Temple was no longer sufficient for achieving enlightenment in the law. In addition, it is known [that towards the end of the Second Temple period] the high priests were no longer worthy of their position. (During the Second Temple period, many people bought the position of High Priest, including those who were unworthy of it. See Tractate Yoma 18a, “R. Assai said, ‘Martha, the daughter of Boethus, gave King Yannai a tarkav (a dry measure equal to three kav) of gold dinars to nominate Joshua son of Gamla as one of the high priests (to be elected by the electors).’” Even though Joshua son of Gamla was worthy of the position, the purchase of the office by his wife Martha began a trend of people purchasing the office regardless of their character and Torah knowledge.) It is stated in Tractate Sukkah 20a (“In the beginning, when the Torah was forgotten from Israel, Ezra rose up from Babylonia and re-established it. When it was again forgotten, it was re-established by Hillel the Babylonian….”) that the Torah was almost forgotten in Israel [until it was saved by] Hillel, who arrived from Babylonia and re-established the [use of] pilpul. In Israel, Hillel used and applied the methodology that was being employed [by the sages] of Babylonia. Hillel is also referred to as a legislator, as it says in Tractate Sanhedrin 5a, “To what does Scripture refer in the verse, [‘The scepter shall not depart from Yehuda], nor he who legislates from between his feet?’ (Gen. 49:10.) These are the descendants of Hillel who teach Torah to the masses.” That is, by applying deep analysis to the received traditions and decisions, Hillel derived the seven rules for interpreting the Torah, which is set forth in the seventh chapter of the Tosefta of Tractate Sanhedrin. (The Tosefta at the end of this chapter states, “Hillel the Elder expounded seven rules [for elucidating the Torah] before the sages of Besera: (1) through a conclusion inferred from a lesser case to a strict one and vice versa; (2) through tradition that similar words in different contexts are meant to clarify one another; (3) through a general principle derived from one verse, and a general principle derived from two verses; (4) through a general statement limited by a specification; (5) through a specification broadened by a general statement; (6) anything that was included in a general statement, and was then singled out to discuss a provision similar to the general category; and (7) anything that was included in a general statement, and was then singled out to discuss a provision not similar to the general category. These are the seven rules that Hillel expounded before the sages of Besera.” R. Yishmael later incorporated these seven rules into his thirteen rules cited in the Introduction to the Sifra. This is also recited in the morning prayers at the end of the section dealing with the sacrifices.) As befitting the greatness of his generation, [Hillel and his court] functioned as a powerful spring of water that overflowed and overcame all doubts. The use of pilpul and analysis was their strength that enabled them, with the help of their Creator, to fortify the yoke of Torah. With righteous humility, through the sword of the pilpul of Torah, they experienced the wonders (See Psalms 45:5.) of the Torah, Israel’s majesty and splendor. This [system] continued during the days of Rebbi, [Yehuda the Prince], the crown and lamp of Israel, until the completion of the Mishnah.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:1

THE DIFFERENT ROLES OF THE TRIBES OF YEHUDA AND LEVI IN ADJUDICATION AND LEGISLATION CONCERNING THE MEMBERS of the tribe of Levi, the Torah writes: “They shall yoru [adjudicate] (In this context that the Netziv translates yoru to mean “adjudicate,” not “teach.” See Ha’amek Davar on this verse in Deut. 33:10.) your law for Jacob, and your Torah for Israel,” (Deut. 33:10.) whereas when alluding to [the tribe of Yehuda], the Torah states: “Yehuda is my legislator,” (Psalms 60:9 and 108:9.) and “[The scepter shall not depart from Yehuda], nor mehokek [“the legislator”] from between his feet.” (Gen. 49:10. Mehokek has been translated as legislator based on the Netziv’s discussion later in this chapter. He will also elaborate further on the meaning of “between his feet.”) The difference [between adjudicating and legislating, and between the tribes of Yehuda and Levi] are as follows: In Israel, the main adjudicators of practical halachah [and those responsible for its implementation] were from the tribe of Levi, as stated in Tractate Yoma 26a: “One cannot find Talmudic scholars (The Talmudic scholars are called tzorva mi-rabbanan. Some explain this as those who have “caught fire” from their association with the rabbis, while others explain it is as resolute and sharp-witted.) who provide rulings in Israel, other than those from the Tribe of Levi,” etc. Also Tractate Yevamos (86b) notes: “At first, the officers [who enforced the law] were from Levi.” However, [Levi’s] special strength was limited to adjudicating individual cases [as the need arose]. Though a rabbi [or judge] must decide as his eyes see, (A judge or halachic authority must render decisions based on what appears to him to be correct at the time, and not be concerned that he may err and be punished by God (Sanhedrin 6b).) and with God’s help decides properly, they [the rabbis of Levi] did not establish the law for future generations. They did not support their decisions with such analytical power that would make it impossible to deviate from their rulings. They did not decide definite laws.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:15

We have already explained in Part 1, chapter 4, regarding the exegesis of Tractate Sanhedrin 5a, “The scepter shall not depart from Judah” (Gen. 49:10.) refers to the Exilarchs of Babylon who ruled over Israel with scepters; “and he who legislates from between his feet” refers to the descendants of Hillel who teach the Torah in public.

Kli Yakar on Genesis 1:31:4

And [about] that which the world was created specifically in six days, the commentators say that it is a hint to the time of the preservation of this world, that it will be six thousand [years], two thousand [years] of chaos, without Torah - corresponding to this, there are two [letters,] aleph [which is the same spelling as the Hebrew for 'thousand'] in the verse, "and the earth was chaos;" two thousand [years with] Torah - corresponding to this, there are two [letters,] aleph in the verse (Exodus 13:9), "in order that the Torah of your Lord be in your mouth;" and two thousand [years] of the days of the messiah - corresponding to this, there are two [letters,] aleph in the verse (Genesis 49:10), "until he will come to Shilo;" and this is correct. And other commentators were precise in [seeing the] creation of each and every day as corresponding to a millennium, one after the other, and we cannot elaborate about them [here.] And there are those that say that it is for [the following] reason that the hay is added on the sixth day, because the world was created with the [letter,] hay, and after the end of the work, the Holy One, blessed be He, deposited the instrument of his work with the sixth day and did not want that it should be with Him on Shabbat, so that [people] would learn from here that every craftsman should deposit his instruments with the sixth [day.]

Kli Yakar on Numbers 2:3:2

Yehudah, Yissachar, and Zevulun traveled first, because the Torah goes forth from them. The Torah ascribes Yehudah as “the law-enforcer” (Bereishis 49:10) and the Gemara explains (Sanhedrin 5a), “These are the Exilars and the Princes of Israel.” Yissachar is connected to Torah, as it says (Divrei HaYamim I 12:32): “And of the sons of Yissachar, those who had an understanding of the times, to know what Israel should do.” Similarly, Zevulun was Torah, as it says (Shoftim 5:14), “And out of Zevulun they that handle the pen of the scribe,” and because they supported Yissachar. They traveled first, because they should be the first in war, for the wars of Israel are not fought with the sword and spear. Rather, they are armed with the merit of the Torah.

Rabbeinu Bahya, Bamidbar 2:2:13

יחנו בני ישראל מנגד, “the Children of Israel shall encamp at a distance, etc.;” according to Tanchuma Bamidbar 14 this was one mile distant from the Tabernacle. This corresponded to the instructions given by Joshua (Joshua 3,4) to the people to keep a distance of 2,000 cubits between themselves and the Holy Ark which crossed the river Jordan ahead of the main body of the Israelites. The reason the Tabernacle was not to be more distant from the camp was to enable the people to walk to it on the Sabbath to conduct their prayers. The flags were equidistant from one another in each direction, whereas Moses and Aaron and his sons were close to the Ark. We know this as the Torah writes that the ones who were making their camp immediately east of the Tent of Meeting were Moses and Aaron and his sons (Numbers 3,38). G’d had said that He wanted it that way so that in case He had occasion to become angry at the Israelites, Moses and Aaron would be at hand to re-establish harmony between G’d and the people. This is the deeper meaning of Psalms 20,6 נרננה בישועתיך, “we will jubilate when Your Shechinah will be present.” The תשועה the psalmist refers to is the saving of the Jewish people from the Egyptians at the sea, whereas the words following in that same verse, i.e. ובשם אלו-הינו נדגל, “and in the name of our G’d we will display flags,” refer to the flags in the desert; finally, the last words of that verse ימלא ה' כל משאלותיך, “may the Lord grant all your requests,” refer to the additional stature attained by the Israelites at that time giving individual status to each of the tribes as a group beloved by G’d by means of the flags they displayed. (Tanchuma Bamidbar 10). The Midrash further sees in Song of Songs 2,4 an allusion to the same idea. Solomon writes there: “He brought me to the banquet room and His banner of love was over me.” We may understand what is written there as a parable. A wealthy man had a treasure chamber full of wine. When he entered to examine the wine he found that it had all turned to vinegar. As he turned around to leave that treasure chamber he came across a single barrel of good wine. Thereupon he said that this single barrel was dearer to him than the entire amount in the rest of that storage chamber. The Lord has 70 nations at His disposal; however, upon examination the only nation from which He derives any pleasure are the Jewish people. The word יין, “wine,” has a numerical value of 70, an allusion to the nations of the world. Concerning all of the barrels of wine G’d said that only the one (nation) which flies a flag has merited His love so that Israel can say: “it is displayed over me.” Solomon also says (Song of Songs 6,8) “there are 60 queens and 80 concubines, and damsels without number, whereas unique is she My dove,” a reference to the Jewish people. The former are an allusion to the alufim of the sons of Seir mentioned in Genesis 36. The eighty concubines are a reference to the descendants of Noach which have ben named. The damsels without number refer to the descendants of Ishmael, whereas “the unique one,” which did not intermarry with any of the others are the Jewish people. Rabbi Yehudah in Tanchuma Bamidbar 10 said that the verse “He brought me to the house of wine” (Song of Songs 2,4), is a reference to the revelation at Mount Sinai. The Torah may be interpreted to yield either 49 aspects of purity or 49 aspects of impurity (depending on who does the studying). He points out that the numerical value of the word ודגלו, “and His flag,” is 49. The next paragraph in Tanchuma (Bamidbar 11) sees in the words איש על דגלו באותות in our portion an allusion to Solomon saying in Song of Songs 6,10: מי זאת הנשקפה כמו שחר יפה כלבנה ברה כחמה איומה כדגלות, “Who is she that shines like the dawn, beautiful as the moon, radiant as the sun, awesome as bannered hosts?” The nations of the world are portrayed as trying to seduce the Jewish people by inviting the beautiful looking Jewish people to become one of them, culturally speaking. They hold out the promise of appointing the converts to important positions in their midst. Israel replies sarcastically, מה תחזו בשולמית, “what can you possibly bestow upon us (7,1) seeing that we have already been granted positions more elevated than any of you can ever attain!” . והחונים קדמה מזרחה, “and the ones encamped forward, to the east.” The three tribes Yehudah, Issachar, and Zevulun who were stationed right next to Moses and Aaron benefited thereby in that these tribes are described at various times in the Bible as very competent in Torah-law. (compare Judges 5,14 re Zevulun, Chronicles I 12,32 re Issachar and Genesis 49,10 regarding Yehudah). This is what the Talmud Sukkah 56 had in mind when it said that the good experienced by the righteous also devolves upon his neighbour. On the other hand, the tribes of Reuven, Shimon, and Gad were encamped close to the area where Korach and his family had their tents. Concerning them we apply the saying: “woe to the wicked and to those who keep company with him.” There were a total of seven clouds of glory surrounding these various camps. Four clouds were positioned one in each direction, i.e. east, west, south, and north. One cloud would move a distance of three days’ march in front of the people; the cloud indicating the presence of the Shechinah would be positioned on top of the people’s camp including the Tabernacle. The seventh cloud would form a curtain between the people and the Shechinah. Numbers 10,14 describes the cloud which rested above the camp by day and by night. The cloud which traveled a three-days’ march ahead of the people would cause all snakes and other harmful creatures in the path of the Israelites to die; it would also smooth out valleys and rises in the terrain to enable the people to walk on an even surface. The cloud which acted as a sort of curtain above the entire camp would protect the people against climate changes such as excessive heat or cold. Concerning the experiences of this entire generation Solomon wrote in Song of Songs 6,4: יפה את רעיתי כתרצה, “You are beautiful my beloved when your deeds are pleasing.” In other words, when the Jewish people were pleasing to G’d in their deeds and desires, He in turn made all obstacles in their way disappear (Tanchuma Bamidbar 12). Moses referred to this state of affairs in Deut. 32,10 when he said: ”He discovered them in a desert land....He encircled them and granted them discernment, etc.” This meant that G’d instructed them in the ways of the Torah. The entire verse in Deuteronomy there is a graphic description in poetic form of the uplifting experiences the Jewish people enjoyed in the desert, largely thanks to the flags, i.e. again in the words of Solomon in Song of Songs 5,10 דגול מרבבה, “they were elevated by being surrounded by myriads of angels.” Thus far the Midrash.

Rabbeinu Bahya, Bereshit 38:18:2

ומטך, “and your staff.” She referred to the staff that princes and dignitaries are in the habit of carrying. It is similar to the word שבט, which is mentioned by Yaakov as a hallmark of the authority of the dynasty of Yehudah when Yaakov blessed him before his death (Genesis 49,10).

Rabbeinu Bahya, Devarim 33:21:6

The meaning of the Midrash as well as its mystical dimension, i.e. that Moses=ראשית, is based on the fact that he was the only prophet whose prophetic powers were such that he received what our sages call אספקלריא מאירה, “a clear, unblurred vision.” This type of prophetic vision is also known as ראשית, the “beginning, the top,” seeing that this was the highest level of wisdom Moses had attained. Anyone who prophesies does so from the level of emanation he personally has attained. However, prophesying ”from,” i.e. “out of” an emanation, does not mean that the prophet has “mastered” the essence of this emanation. This explains why Moses asked for additional perceptive powers when he said to G’d (Exodus 33,18) הראני נא את כבודך, “please show me Your attribute כבוד.” This request went unanswered. The reason the Torah does refer to him as מחוקק is because his prophecy was always in the name of the tetragrammaton, G’d’s essence. All the 248 positive commandments were legislated by G’d in His capacity as Hashem. The numerical value of the letters מחקק =248. The total number of negative commandments is 365, a number reminiscent of G’d’s attribute א-ד-נ-י (which is really 65). The opening letters of Daniel’s prayer (Daniel 9,19) asking forgiveness for trespasses (transgressions of negative commandments) are ש-ס-ה i.e. 365. Each request is prefaced by use of the attribute א-ד-נ-י. The whole verse there reads אדנ-י שמעה, אדנ-י סלחה, אדנ-י הקשיבה, so that each word separately features this attribute and the three ראשי תיבות spell 365. I believe that Onkelos may have alluded to this when he translated מחוקק as ספרא רבא, “the great scribe,” seeing the source of his prophecy was the great name of the Lord, Hashem. This association of the name Hashem with the word מחוקק is particularly marked in Isaiah 33,22 כי ה' שופטנו, ה' מחוקקנו, ה’ מלכנו, הוא יושיענו. The numerical value of the letters in the word שופטנו=451, which breaks down into 365 (negative command-ments) emanated by the attribute האלוהים =86. 86+365=451. The numerical value of מחוקקנו is 312, composed of 248+the name of Hashem spelled in words instead of letters making 63. By adding the digit 1 representing the word itself we get 248+64=312. [There probably is significance in the spelling of מחקק without the letter ו here in the Torah, and the spelling with the letterו in Isaiah. How else could we have arrived at the allusions represented by the numerical values? Ed.] Even though Rashi understands the word מחוקק in Isaiah as מושל, “ruler,” rather than as “lawgiver,” he himself understands it in as “students, disciples.” in Genesis 49,10. I believe that I am correct in my approach. Targum Yonathan (on the verse in Isaiah) also speaks of מחוקק as “the one who gave us אולפנא, ‘religious law.’” This is correct as the Torah was given under the aegis of G’d’s Essence, Hashem.

Radak on I Chronicles 17:6:1

Any of the chieftains of Israel (shofetei Yisra’el). In the parallel verse in the book of Samuel [it says] “any of the shivtei Yisra’el” (2 Sam 7:7), because the chief official is called a shevet, as in “The shevet shall not depart from Judah” (Gen 49:10), and “your royal shevet (=scepter) is a shevet of equity” (Ps 45:7).

Ramban on Genesis 38:18:1

THY SIGNET ‘UP’THILECHA.’ Onkelos renders it as “thy signet and thy cloak,” meaning “the ring which you use as a seal, and the cloak with which you cover yourself.” This is Rashi’s language. But it is not correct to say that he would give his cloak, and go away from her unclothed. And how is it that a cloak is called p’thil in the Hebrew language? And how can it be referred to later on as p’thilim, (Verse 25 here.) in the plural? Now should you say that on account of its fringed strings (p’thilim), the garment was called p’thil, far be it that Judah should fulfill the Commandment of Tzitzith (Fringes), (See Numbers 15:38.) yet treat it so lightly as to give it away in unchastity! Perhaps, he had with him a small scarf which he occasionally wound around part of the head, and which was called p’thil because it was short as a p’thil (fringe), and it is this which the Targum [Onkelos] rendered as shashifa, [which Rashi incorrectly took to mean “a cloak”]. Now you will not find that Onkelos will translate simlah (a garment) as shashifa wherever it is found in the Torah. Instead, he translates it throughout by a term denoting “cover” or “garment,” excepting the verse, And they shall spread the ‘simlah’ (garment), (Deuteronomy 22:17.) concerning which he says, “And they shall spread the shashifa,” because this is the sudar referred to in the Talmud (Kethuboth 10 a: “Bring me the sudar.” See also Ramban to Deuteronomy 22:17.) through which virginity is established. So did Jonathan ben Uziel translate hama’ataphoth (Isaiah 3:22.) (the mantlets) as shashifa, these being small scarfs which they wound around the head, and distinguished persons spread them over their bonnets and headbands. This custom still prevails in eastern countries. It is further possible that Judah possessed a seal impressed with the form of a lion or some other known figure, as rulers do, and he also had fringes in his hand, woven in the same design, with which to stroll about, as well as a rod in his hand, as becomes a ruler or lord, even as it is written, A strong rod, to be a sceptre to rule, (Ezekiel 19:14.) and it is further written, The sceptre shall not depart from Judah. (Further, 49:10.) It was these that he gave into Tamar’s hand.

Rashi on Amos 1:5:2

and one who holds the scepter—[Jonathan renders:] and one who exercises sovereignty. Cf. (Gen. 49:10) “The scepter shall not turn away from Judah,” since the ruler castigates the people with sticks.

Rashi on Genesis 24:33:1

עד אם דברתי UNTIL THAT I HAVE SPOKEN — This is the same as עד אשר, so that you see that אם has the meaning of both אשר and כי, an example of the latter usage being (49:10) “Until that (עד כי) men come to Shiloh” (where עד כי is equivalent to עד אם in our verse). That is what our Sages, of blessed memory, have said (Rosh Hashanah 3a): The word כי is used in four meanings. One of these they say, is אי which is the Aramaic for the Hebrew word "im".

Rashi on II Chronicles 10:15:1

because it was brought about, etc. so that the Lord God might establish His word as is delineated in I Kings (11:31–37), to remove from him the ten tribes and to give them to Jeroboam, and this is the meaning of (Gen. 49:10): “The scepter will not depart from Judah” [meaning that] he will not be banished from his kingdom, “until he comes to Shiloh,” meaning until Judah comes to Shiloh to crown Rehoboam there, and there “peoples will gather to him” to crown him, and there the kingdom was divided, and the reign over the ten tribes was lost. Now Shechem is a small city adjacent to Shiloh, as it is written at the end of Judges (21:19): “Behold, there is a sacrifice before the Lord in Shiloh from time to time, etc. on the east side of the highway that goes up from Beth-El to Shechem,” and it is written in Jeremiah (41:5): “from Shechem (and) from Shiloh,” and in honor of the Tabernacle of Shiloh, they would gather in Shechem, which was fit for the people to assemble in, and it adjoined Shiloh. And when they would assemble in Shechem, the scepter would depart from Judah, for there the kingdom was divided.

Rashi on Proverbs 30:17:1

the mother’s wrinkles Heb. ליקהת, the wrinkles that gather (נקהין) in his mother’s face, from the expression of (Gen. 49:10): “a gathering (יקהת) of peoples.” The “yud” is a radical, like יפעת, splendor; (יעלת חן) (Prov. 5:19), a graceful mountain goat.

Rashi on Psalms 60:9:2

my lawgiver My ministers. מחקקי is an expression of administration, that he makes the law and sends scrolls and commands, as (Gen. 49:10): “The scepter will not turn away from Judah, nor the lawgiver from between his feet.”

Redeeming Relevance; Genesis 6:43

Of the three candidates for leadership among Yaakov’s sons, Yosef is the boldest and most flamboyant. On one level, Yosef has a legitimate birth-claim to the leadership. Since Rachel was meant to be Yaakov’s first wife and Yosef was her firstborn, he could well have claimed to be Yaakov’s natural heir. His claim seems further validated by his God-given good looks and abilities. Of the twelve brothers, it is only Yosef who could have become viceroy in Egypt. The other brothers simply didn’t have the “right stuff.” Yet in spite of Yosef ’s having all of the qualities we would expect in a leader, his bid for leadership is categorically rejected by his brothers. This rejection comes early on and is never truly reversed. Yaakov himself, at the end of his life, confirms the brothers’ decision by reserving the leadership for Yehudah alone (Bereshit 49:10) – the lavish blessing given to Yosef and the double portion given to his children notwithstanding.

Sefer Daniel; Opportunity in Exile, Perek 9, Why Build Bayit Sheini? 21

Conclusion Daniel’s Nevu’ot do not at all presume the destined destruction of the second Beit HaMikdash. The second Beit HaMikdash was supposed to serve as “Reishit Tzemichat Ge’ulateinu”, the beginning of the dawn of our deliverance to be realized during the time of the Chashmona’im. Only due to our failures did the second Beit HaMikdash fall. Bayit Sheini was not destined to fail (We respectfully disagree with the approach set forth by Rav Yaakov Kamenetzky (Emet L’Yaakov to Breishit 49:10) that Bayit Sheini was never intended to be permanent. Rav Yaakov believes that Bayit Sheini was just a temporary light intended only to help sustain our faith through the long post Bayit Sheini Galut. His family members note (ad. loc.) that Rav Yaakov often repeated this assertion. One gets the impression that Rav Yaakov is making a thinly veiled reference to Medinat Yisrael. If this is correct, then Rav Kamenetzky holds the opposite extreme of those like Rav Yitzchak Herzog who believe that we are guaranteed not to have a “Churban Bayit Shelishi” (i.e. that Medinat Yisrael will inexorably lead to the building of the third Beit HaMikdash which will never be destroyed). We respectfully reject both extremes. We shape and mold our destiny. If we act responsibly, both in a spiritual and practical.sense, we will succeed. If not, we, God forbid, will fall. As Rav Aharon Lichtenstein pointed out to me, the second Parashah of Keriat Shema makes this abundantly clear. ) . We failed.

Talmud

The Talmud discusses the anointing of kings, stating that it should be done at a spring and is typically done due to disputes. Specific examples are given, such as Solomon being anointed because of a dispute with Adoniahu. The text also mentions different names for the Messiah, including Shiloh and Yinnon, as well as the authority of Jewish rulers in different contexts, such as the Exilarchs in Babylonia and the descendants of Hillel in Eretz Yisrael. Additionally, the Talmud discusses the anointing of kings with specific substances, such as balsamum or horn, and notes that priests are not anointed as kings.

Horayot 11b:3

Rav Safra taught the exchange in this manner: Rabbi Yehuda HaNasi raised a dilemma before Rabbi Ḥiyya: In a case where I perform an unwitting transgression, what is the halakha: Would I be liable to atone with a male goat as a sin-offering because I am the Nasi, or is my atonement with a ewe or a female goat, like a commoner, because I am not the king? Rabbi Ḥiyya said to him: There, the Exilarch has authority that is represented by a scepter; here, in Eretz Yisrael, we have lesser authority, which is represented by a staff. And it is taught in a baraita: “The scepter shall not depart from Judah” (Genesis 49:10); this is a reference to the Exilarch in Babylonia, who reigns over the Jewish people with a rod, as he is authorized by the gentile monarchy to impose his will. “Nor the ruler’s staff from between his feet” (Genesis 49:10); these are the descendants of Hillel, who serve in the role of the Nasi and teach Torah to the Jewish people in public, but who are not authorized by the government to impose their will.

Jerusalem Talmud Horayot 3:2:24

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel (1K. 1:33–34.) . One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? (In all other sources, this follows the quote about the sons of Josiah. If Josiah had buried the holy oil together with the ark, how could his son have been anointed?) But did not Josiah hide it? That means that they anointed with balsamum. Joaḥaz because of his brother Joakin who was two years his elder. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because of the scepter shall not be removed from Jehudah (Gen. 49:10.) . Rebbi Ḥiyya bar Abba said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel (Deut. 17:20.) . What is written after that? The levitic Cohanim should not (Deut. 18:1.) .

Jerusalem Talmud Shekalim 6:1:9

One anoints kings only at a spring, as it was said (1K. 1:33–34.) : Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints (kings) [kings sons of kings] (Corrector’s addition from B, not found in Yerushalmi sources. The mention of Jehu shows that the scribe’s text is the correct one.) only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written (1S. 17:20.) , do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But Joaḥaz because of his brother Joiakim who was two years his elder. But did not Josiah hide it (The anointing oil. Therefore none of Josia’s sons could be anointed with the anointing oil.) ? That means that they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings (Text missing in B but implied by R. Ḥiyya bar Ada.) . Rebbi Jehudah Antordiya said, because (Gen. 49:10.) the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Ada said, because of (Deut. 17:20.) he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not (Deut. 18:1.) .

Jerusalem Talmud Sotah 8:3:6

(A parallel to the entire paragraph is in the Babli, Keritut 5b.) One anoints kings only at a spring, as it was said (1K. 1:33–34.) : “Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him, etc.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu; Joash because of Athaliah, Jehu because of Joram. Is it not written (1Sam. 16:12.) : “Do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing (There is no indication that Yehu was anointed with the oil deposited in Jerusalem.) ! But Joaḥaz because of his brother Joakim who was two years his elder (In 2K. 23:31,36 and 2Chr. 36:2,5 it is noted that Joaḥaz was 23 years old in the same year in which Joakim was 25. Cf. Seder ‘Olam, Chapter 24 (in the author’s edition, pp. 213–215); Babli Arakhin 12a.) . But did not Josiahu hide it (As indicated in the previous paragraph. Then Josiah’s son could not have been anointed with the oil made by Moses. The explanation given here is in the Babli, Horaiot 11b, in the name of the later Amora Rav Papa.) ? That means, they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent (Quoted in Babli, Megillah 14a, Keritut 6a.) . One does not anoint priests as kings (The Maccabean kings were anointed as High Priests, not as kings.) . Rebbi Yudan Antordiyya said, because of “the scepter shall not be removed from Jehudah (Gen. 49:10.) ”. Rebbi Ḥiyya bar Ada said, because “he shall have many days of his kingdom, he and his sons in the midst of Israel (Deut. 7:20, last verse in the chapter.) .” What is written after that? “The levitic Cohanim should not. (Deut. 8:1.) ”

Sanhedrin 5a:6

This is as it is taught in a baraita: The verse states: “The scepter shall not depart from Judah nor the ruler’s staff from between his feet until Shiloh comes” (Genesis 49:10). The term “Shiloh” is understood as a reference to the Messiah, and therefore the verse is interpreted as delineating the authority of Jewish rulers during the exile, before the Messiah comes. “The scepter shall not depart from Judah”; these are the Exilarchs in Babylonia, who are empowered by the government and consequently subjugate the Jewish people as with a scepter. “Nor the ruler’s staff from between his feet”; These are the grandchildren of Hillel the Elder who hold the position of Nasi and teach Torah in public, but do not have authority to actually enforce their judgments.

Sanhedrin 98b:14

Apropos the Messiah, the Gemara asks: What is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come” (Genesis 49:10). The school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [yinnon] as long as the sun; and may men bless themselves by him” (Psalms 72:17). The school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ḥanina]” (Jeremiah 16:13). And some say that Menaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [menaḥem] that should relieve my soul is far from me” (Lamentations 1:16). And the Rabbis say: The leper of the house of Rabbi Yehuda HaNasi is his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted” (Isaiah 53:4).

Tanakh

During a time when tribute will be brought to God of Hosts, it will come from a distant and foreign people who speak a different language and live in a land divided by rivers, specifically at Mount Zion.

Isaiah 18:7

In that time, Tribute shall be brought to GOD of Hosts [From] a people far and remote, From a people thrust forth and away— A nation of gibber and chatter, Whose land is cut off by streams— At the place where the name of GOD of Hosts abides, At Mount Zion.

Targum

The Targum translations of Genesis 49:10 all emphasize the continuation of kings and rulers from the house of Yehudah, as well as the teaching of the law by scribes from his descendants, until the arrival of the Messiah (Moshiach). Once the Messiah comes, he will have kingship and all nations will gather to listen and obey him.

Onkelos Genesis 49:10

The rod [of the ruler] will not depart from [the house of] Yehudah, nor a law-enforcer from between his feet [nor a scribe from his children’s children forever], until Shiloh Comes [the Moshiach will come, for his is the kingship], and to him shall be an assembly of nations [nations will listen].

Targum Jerusalem, Genesis 49:10

Kings shall not cease from the house of Jehuda, nor sapherim teaching the law from his children's children, until the time that the King Meshiha shall come, whose is the kingdom, and to whom all the kingdoms of the earth shall be obedient.

Targum Jonathan on Genesis 49:10

Kings shall not cease, nor rulers, from the house of Jehuda, nor sapherim teaching the law from his seed, till the time that the King the Meshiha, shall come, the youngest of his sons; and on account of him shall the peoples flow together.

אֹסְרִ֤י לַגֶּ֙פֶן֙ עִירֹ֔ה וְלַשֹּׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֙יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים סוּתֹֽה׃ 11 J He tethers his ass to a vine, His ass’s foal to a choice vine; He washes his garment in wine, His robe in blood of grapes.
Chasidut: During Adar, the miracles of Purim were covert to prevent overwhelming fear. The Mei HaShiloach relates grapes in Yaakov's blessing to mistakes and clarification, Likutei Moharan connects grapes to the Community of Israel and holiness in speech, Sefat Emet discusses inner and outer aspects represented by Moshe and Yaakov, and Agra DeKala interprets Shifrah and Puah's actions as meriting the priesthood and monarchy. Commentary discusses the symbolism of binding animals to the vine and abundance of wine in Judah, representing peace, prosperity, Torah study, and redemption. Halakhah compares David and Jerusalem to bread and wine, while Midrash discusses the significance of binding a foal to a vine and the future abundance of wine. Musar mentions insights from a child about weakening impurity with the name Ya-h and esoteric insights. Quoting Commentary delves into specific letters in Hebrew words, oil abundance, justice, and wine symbolism. Talmud predicts the future abundance of grapes in Eretz Yisrael and the quality of wine produced. Tanakh describes the abundance of food and drink for the Israelites, while Targum depicts the Messiah from the house of Judah as a victorious warrior.

Chasidut

The Chasidic commentary on Kedushat Levi explains that during the month of Adar, the miracles surrounding Purim were covert to avoid overwhelming fear. The Mei HaShiloach delves into the symbolism of grapes in Yaakov's blessing to Yehuda, relating them to mistakes and the need for clarification. The Likutei Moharan connects the grapevine to the Community of Israel, emphasizing the importance of holiness in speech. The Sefat Emet discusses the inner and outer aspects represented by Moshe and Yaakov in the blessing. Finally, the Agra DeKala interprets the actions of Shifrah and Puah as meriting the priesthood and the monarchy, relating their actions to cleansing and revival.

Agra DeKala, Shemot 7

There is a midrash there (Shemot Rabbah 1:13): "Shifrah - because she cleansed (mishaperet) the baby, etc." Measure for measure, she merited that out from her would come the priests who cleanse the Jewish people from the dirt of their sins, since they atone for them with sacrifices. "Puah - because she squirted (nofaat) wine, etc." Measure for measure, she merited that out from her would come the monarchy of the House of David, about which it is stated, "He will bind to the vine, etc. he will wash his raiment in wine, etc." (Genesis 49:11). "Shifrah - because they were fruitful (she paru) and multiplied, etc." Measure for measure, she merited that out from her would come the priests who atone with the sacrifices of the sotah, and if she is pure, she will be cleansed and shall bear seed; and who atone with the sacrifices of zavim, zavot and those struck with tsaraat, who are prohibited to cohabit while they are in a state of impurity. "Puah - because she would cause the baby to cry out (mefiaah) when they would say [that it was dead], etc." She merited that out from her would come the monarchy of the Messiah, who will revive Israel after all the nations of the world will say that their hope is lost, God forbid. Then he will come and save us. "Shifrah - because her deeds were pleasing (shafru) before God." Meaning to say, that she did not do it for honor and that which is similar, but rather that her intention was specifically for God. [So] she merited that out from her would come the priests that bring sacrifices for His name specifically, may He be blessed, since a sacrifice is disqualified by [an external] thought. "Puah - she raised up (hofiah) the Jewish people to God." Meaning to say, she enlightened their faces, by teaching them knowledge, such that they not cease from His commandments out of the fear of Pharaoh, just like she was not concerned about fearing him. [So] she merited that out from her would come the Messiah, "and the homage of peoples shall be his" (Genesis 49:10) - "and the peoples shall obey him" (Onkelos Genesis 49:10). "Puah - she raised up (hofiah) her face towards Pharaoh, etc." Measure for measure, [to] the King Messiah and the son of David, [God] "will deliver up nations to him and trodden sovereigns down" (Isaiah 41:2). "Shifrah - because she conciliated (meshaperet) her daughter's words, etc." [So] out from her came the priests who would pacify the empires when they reigned, such as Shimon the Righteous towards Alexander (Yoma 69a) and Ezra towards Cyrus. "Shifrah - because she held up, etc." Anyone who upholds a soul, etc. (Bava Batra 11a), whereas they uphold so many souls. [So] she merited that out from her would come out the priests: "The person who sins, etc." (Ezekiel 18:20, see Yerushalmi Makkot 2:6), yet they atone for them and uphold them.

Kedushat Levi, Exodus, Terumah 10

This idea has been hinted at when the Talmud in Taanit ‎‎29 stated that ‎משנכנס אדר מרבים בשמחה‎, normally translated as: ‎‎“once the month of Adar has begun we experience an additional ‎measure of joy in our lives.” The word ‎אדר‎, is a short form of the ‎word: ‎אדרת‎, “cloak,” or mantle, a garment that envelops the ‎wearer, a garment that the prophet Elijah is reported as having ‎worn regularly. (Compare Kings I 19,19, Kings II 2,8, Kings I ‎‎19,13) The Talmud means that prior to the beginning of this ‎month when the Jews tried to look at G’d, they were consumed by ‎awe, as G’d had not draped sufficient protective “clothing” ‎around His essence to enable those who worship Him to entertain ‎feelings other than awe and fear. One of the supports for such an interpretation is presumably ‎the fact that all the miracles G’d performed for the Jewish people ‎during that time, in the lifetime of Mordechai and Esther, were ‎covert rather than overt miracles, i.e. G’d practiced ‎הסתר פנים‎, a ‎benevolent type of “hiding” His face, so that His creatures would ‎not have to experience too much fear when turning to Him. The ‎miracles performed at that time were in contrast to those ‎performed when G’d split the sea at the time of the Exodus, using ‎supernatural phenomena in doing so. In the Purim episode, not a ‎single supernatural element was part of the chain of events that ‎resulted in the salvation of the Jewish people. [It seems ‎clear to this editor that the author chose this approach to his ‎exegesis as this portion is read annually around the time of ‎Purim. Ed.]‎ An additional reason may be that around this time, nature ‎that had denuded itself and presented itself to us as awesome ‎during the winter months, once again bedecks itself with foliage, ‎arousing new hope and joy in the hearts of the people who have ‎just experienced a harsh winter.‎ ‎Quoting Genesis 49,11 where Yaakov blesses his son Yehudah, ‎and zeroing in on the words: ‎עירה ולשרקה‎, the author sees in the ‎apparently extraneous letters ‎‏ ה‎ at the end of the word ‎עירה‎ and ‎שרקה‎, a mystical meaning based on the concept of ‎צירוף אותיות‎, ‎the ability to divine the deeper meaning of why certain letters ‎have been combined, [an art that according to our sages enabled ‎Betzalel, the master-builder of the Tabernacle to carry out his ‎task, Ed]. The use of the two letters ‎ה‎ where they do not appear ‎to be needed, is an allusion to the abundance of G’d’s largesse for ‎His creatures in the universe, whereas the letters ‎י‎ and ‎ו‎ allude to ‎looking at the overwhelming brilliance of light experienced when ‎looking at the Creator. These four letters, of course, are the ‎letters forming the tetragram of the holy name of G’d, ‎י-ה-ו-ה‎. The ‎system has been explained further by Shaar Hayichud ‎vehaemunah in the writings of Tanya, (Rabbi Shneer ‎Zalman of Ladii). ‎[Many of my readers are familiar with a mystical poem ‎appearing before the recital of ‎לכה דודי‎ commencing with the line ‎אנא בכח‎, where we find the respective first letters of each line ‎printed separately at the end of that line. This is one of the best ‎known examples of the system of ‎צירוף אותיות‎ having found its ‎way into prayer books even of the Ashkenazi (Charedi) ‎community which normally refrains from including passages that ‎the average worshipper cannot understand. The reader may also ‎be interested to know that this is the reason why in most ‎Ashkenazi communities the entire portion of the Friday night ‎service known as kabbalat Shabbat, and commencing either ‎with the saying of ‎לכו נרננה‎ or the preparatory saying individually ‎of the entire scroll of Song of Songs, was for hundreds of years ‎resisted; even when and where accepted, the chazan recites it on ‎the platform from which the Torah is read, to remind the ‎congregation that this was not part of the original Friday night ‎service, Ed.]‎ ‎

Likutei Moharan 38:2:8

Thus every person must try to subdue the side of “an end to all flesh” to the spoken word of holiness. As is written in the Zohar: “He loads down his donkey with a grapevine” (Genesis 49:11) —“grapevine” is the Community of Israel (Zohar I, 238a). [This is] as it is written (Psalms 80:15), “attend to this grapevine,” and as is written (Genesis 49:28), “and this was [what their father] said.”

Mei HaShiloach, Volume I, Genesis, Vayechi 5

“… and in the blood of grapes his garment.” (Bereshit, 49:11) The word used for garment, “sutah” (on which Rashi notes is the only such usage in all of Scripture) is an expression meaning incitement (“hasatah”). The incitement, or accusation against the root of the soul of Yehuda, which came about after the sin and failure that he had encountered, caused strength to wake in his heart, saying, “this is only because God desires to save me with greater strength.” For “grapes” means mistakes and forgetting. Moshe Rabeynu had said (Devarim, 32:14), “and of the blood of the grape you drank foaming wine,” (He used the Aramaic word for foaming wine—“chamer.”) which teaches of “no eye has seen a god besides You …” (Yesahya, 64:4). The ministering angels do not understand Aramaic. (See Shabbat, 12b, and he would not have understood the word Moshe used, chamer. This was purely for humankind, and chama is “seeing” in Aramaic.) Moshe represents the inner aspect, and Yaakov the outer aspects. (Moshe said “drinking” signifies taking internally, where Yaakov’s expression, “garment,” is external. For a full kabbalistic explanation, see the very beginning of the Sha’ar Ma’amarei haRash”bi of the Ari’zal.) With Yaakov it says “grapes,” meaning that God will clarify the two mistakes of the tribe of Yehuda, which are the inclination to forbidden sexual relations and the inclination to idolatry. God will make it clear that they are clean in both aspects. Moshe Rabeynu, who represents the inner aspects, saw that there was no fault in Yehuda concerning the inclination to idolatry, yet the inclination to promiscuity still needed to be disencumbered, as Rav said (Sanhedrin, 63b), “Israel only worshipped the golden calf in order to permit promiscuity in public.” Yet they were already clean concerning idolatry.

Sefat Emet, Genesis, Vayechi 6:4

The verse from Yaakov's blessing to Yehuda (Bereishis 49:11) states: "He tethers his ass to a vine, His ass’s foal to a choice vine; He washes his garment in wine, His robe in the blood of grapes." Our sages explain that Bnei Yisrael are likened to a vine that cannot be grafted with any other species, symbolizing the unique, unchangeable essence within every Jew, referred to as 'gefen' (vine). This intrinsic trait, instilled by Hashem, is the core of Jewish identity. Yaakov's blessing emphasizes the mission of connecting all personal awakenings to this core essence. "He tethers his ass to a vine" means subjugating the physical body (represented by the ass) to the soul (the vine). Similarly, one's traits should be refined according to the Torah, not for personal wisdom, but to become a vessel for serving Hashem. The Torah dwells in a perfected body, and actions aligned with its teachings endure forever. The phrase "his ass’s foal to a choice vine" further symbolizes strength, as the word אֲתֹנ֑וֹ (ass’s foal) is linked to איתן (eitan), meaning strong. The Torah is called 'oz' (strength), indicating that actions done for the sake of Torah have lasting strength. "He washes his clothes in wine" signifies the purification of physical actions, which serve as adornments to the body when performed with purity.

Commentary

The text discusses the superfluous yod in the word oseri, the symbolism of binding the foal and ass's colt to the vine, and the abundance of wine and grapes in Judah's land. Various commentators interpret these verses as referring to the Messiah, symbolizing peace, prosperity, Torah study, and the ultimate redemption. The imagery of binding the animals to the vine represents the peaceful nature of the Messiah's reign, and the excess of wine and grapes symbolize abundance and prosperity. The repetition of certain words is seen as a literary device, emphasizing the themes of peace, plenty, and redemption.

Alshekh on Torah, Genesis 49:11:1-5

Until Shiloh comes. If Yisrael is worthy the Moshiach will appear amid tranquility (shalvah). Grapes of a vine. But if they are divided into small grape-like sects, he will only appear when the final date arrives and only in the merit of Torah study. His she donkey’s foal with a vine-branch. If they are united into a single branch he will appear with the swiftness of a donkey’s foal.

Chizkuni, Genesis 49:11:1

סותה, a variant of the word: מסוה, “veil, or mask.”

Ibn Ezra on Genesis 49:11:1

BINDING. The yod of oseri (binding) is superfluous. (The usual form is oser.) It is similar to the superflous yods of ha-yoshevi (that are enthroned) (Ps. 123:1) (The usual form is ha-yoshev.) and le-susati (to a steed) (Cant. 1:9) (The usual form is le-susah.) both of which are superfluous.

Ibn Ezra on Genesis 49:11:2

HIS FOAL. Iroh (his foal) is similar to ayarim (ass colts) in on thirty ass colts (ayarim) (Jud. 10:4). (The singular is ayir and it means a young and vigorous male ass. The heh of iroh is in place of a vav as is indicated by the keri (Krinsky).)

Ibn Ezra on Genesis 49:11:3

The yod of beni (colt) in beni atono (his ass’s colt) is superfluous. (Beni atono is a variation of ben atono. Beni thus does not mean my son.) The meaning of our verse then is: Binding his foal unto the vine and binding his ass’s colt unto the choice vine, for the word binding is to be read as if written twice. (The text has “binding” once. I.E. notes that it applies both to his foal and to his ass’s colt. This translation follows Vat. Ebr. 38 which reads, “ve-yehi perusho oseri la-gefen…ki…, and its meaning is: Binding his foal…because oseri is to be read as if written twice.” The printed text reads, “o yehiyeh pirusho ki…or its meaning is because oseri is to be read as if written twice.” This reading is impossible. It implies that according to the first interpretation (that the yod of oseri is superfluous) oseri does not apply to the second part of the verse. However, according to the first interpretation oseri also refers to the second part of the verse as well, for how else can we interpret And his ass’s colt unto the choice vine, except by: And binding his ass’s colt unto the choice vine. Both Filwarg and Cherez note that I.E.’s comment as written in the printed text is incomprehensible. They suggest their own emendation. However, the reading in Vat. Ebr. 38 eliminates most of the difficulties. The reading in the printed texts probably arose because a scribe omitted Binding his foal, etc., and a latter scribe changed ve-yehiyeh to o yehiyeh in an attempt to make sense out of the remaining fragment. However, he failed to do so.)

Ibn Ezra on Genesis 49:11:4

UNTO THE CHOICE VINE. Scripture repeats the same idea in different words, for sorekah (vine) means the same as gefen, and ayir (foal) the same as aton.

Ibn Ezra on Genesis 49:11:5

Similarly, And his vesture in the blood of grapes. (Which means the same as his garments in wine.) Some say that suto (his vesture) is the word kesuto (his vesture) with the kaf missing. (Thus sutoh comes from the root caf, samekh, heh which gives us the noun kesut (a covering, a vesture) (Cherez).) However, I believe that sutoh comes from the same root as masveh (veil) (Ex. 34:33). (In this case the root of sutoh is samekh, vav, heh. Both opinions agree that sutoh means a vesture. They differ only in explaining the word’s origin.) The meaning of our verse is that his vineyards will produce so many grapes that Judah will bind (Reading ye’esor as in Vat. Ebr. 38.) his foal to the vine and he will not care if the animal eats of the grapes; and he will have so much wine that he will wash his garments in wine rather than in water. Scripture terms wine the blood of grapes because wine is red. (Cf. Prov. 23:31, Look not thou upon the wine when it is red.) The Bible speaks figuratively here, as it does in And it shall come to pass in that day, That the mountains shall drop down sweet wine, And the hills shall flow with milk (Joel 4:18). The land will produce so much wine that Judah will be called “red eyes” because of the great amount of wine that he will drink. (The verse literally reads: red eyes from wine. I.E. interprets accordingly.) He will be so called because the eyes of one who drinks much wine look red. (Cf. Prov. 23:29, 30, Who hath redness of eyes? They that tarry long at the wine.) Similarly Judah’s teeth will be white from the large amount of milk that he will drink. (So Vat. Ebr. 38. The printed texts have “from eating milk.” But milk is drunk not eaten. The verse literally reads: and his teeth white from milk. I.E. interprets accordingly.)

Or HaChaim on Genesis 49:11:1

אסרי לגפן עירה, "He ties his ass to a vine, etc." There are numerous explanations of this verse; their common denominator is that they are all of a homiletical nature. Perhaps the verse is again speaking about the arrival of the Messiah who has been mentioned at the end of the last verse, i.e. עד כי יבא שילה. Jacob had described that period as one when all the nations of the world will seek out the Messiah. This verse would then describe the Messiah as tying his donkey to the vine, i.e. Israel. Israel has been compared to the vine in Psalms 80,9: "You plucked up a vine from Egypt, You expelled nations and planted it." The "donkey" in this verse refers to the Gentile nations. We have several instances in the Bible in which the Gentile nations are compared to donkeys. The first such instance is in Genesis 22,5 where Abraham compares the Gentiles to the donkey (according to Kidushin 68). We also have a very clear such comparison in Ezekiel 23,20 where the prophet compares Israel's promiscuity with Gentiles as a lust for the flesh of donkeys. When Jacob proceeds to speak of the שרקה an especially long vine, as a branch to which the Messiah will tie his she-ass's colt, he makes a fine distinction between the male and female souls that originate in the domain of the קליפה. He calls the male, עיר, whereas he calls the female אתון. When speaking of Israel as a whole, i.e. גפן he describes the Messiah as tying the male Gentiles to the whole vine, whereas when speaking of the female Gentiles he speaks of the Messiah tying them to a single branch of that vine. Not that much restraining power is needed to control the females.

Or HaChaim on Genesis 49:11:2

Alternatively, our verse speaks of two different periods of well known redemptions. The first is the redemption from Egypt, whereas the second refers to the ultimate redemption in the days of the Messiah who is descended from David. Concerning he first redemption, Jacob said: אסרי לגפן עירה, he ties his donkey to a vine, similar to the verse in Psalms 80,9 a period when G'd humbled a single nation before the Jews, i.e. the Egyptians. Concerning the redemption in the future, Jacob speaks of the שרקה, the whistle, in the sense that the prophet Zachariah did in Zachariah 10,8: אשרקה להם ואקבצם כי פדית, "I will whistle to them and gather them, for I will redeem them." Jacob speaks of בני אתונו, i.e. the plural, since at that time Israel will be redeemed from many different nations. At the time of the Exodus, the redemption comprised the defeat of Egypt and the Canaanites, i.e. seven of the Canaanite nations. The remainder of the seventy nations were not humbled before Israel at that time. When the final redemption will occur all the other nations too will be humbled before Israel. These are the בני אתונו, the offspring of the original עירה.

Or HaChaim on Genesis 49:11:3

Perhaps Jacob referred to a concept which we know from the Zohar Pinchas page 231, that in the domain of the סטרא אחרא, the realm of the spiritually negative manifestations of the ten emanations, the power of female is actually stronger than that of the male. The male just takes the "left-overs" of the female and is therefore known as the יותרת הכבד. [We find two expressions involving the כבד in Leviticus 9,10 where the Torah speaks of: ואת היותרת מן הכבד, "the addition coming out of the כבד," and in Leviticus 3,15 where same is described as: ואת היותרת על הכבד, "the addition which is on the כבד." According to the Zohar the word כבד does not merely mean liver but is a hyperbole for the male with whom Lilith consorts. The spiritually negative forces in this world are sometimes referred to as Samael sometimes as the serpent. Samael is the male part of that team, Lilith, is the female. When adultery is committed, the female partner is released from the כבד, i.e. מן הכבד. Having once been released it assumes a dominance over its former partner so that it will qualify for the description על הכבד, "on top of the כבד." It follows that in the scheme of the powers of evil described by the Zohar, the female is viewed as stronger than the male. Ed.] Jacob described that in his dreams he found it relatively easy to battle the male forces i.e. Samael, whereas he found it much more exhausting to battle the female forces i.e. Lilith. Even when he finally won a victory against those forces, such a victory was not absolute and his dominance could not be compared to his dominance over the parallel male forces of Satan. In view of Jacob's personal experiences in battling the forces of Satan he referred to the שרקה as the female of these forces and said: At the time when G'd will whistle, i.e. announce the coming of the final redemption and will gather in the children of the she-ass, i.e. the forces which emanate from the female of the קליפה, He will also "tie them up," i.e. subdue them, before Israel.

Or HaChaim on Genesis 49:11:4

Do not be concerned at the fact that we divide this verse by applying part to the time of Moses and part to the time of the redemption at the time of the Messiah; you, my reader, are surely familiar with the words of the Zohar section 2, page 120, that Moses is viewed as the redeemer who redeemed our forefathers and as the redeemer who will lead their children back to the land of their ancestors as is written in Kohelet 1,9: "מה שהיה הוא שיהיה. The first letters of the first three words of that line form the acronym משה. Solomon alludes to the fact that he who has been a redeemer in the past will again be a redeemer in the future. Do not counter by saying that the redeemer of the future will be from the tribe of Yehudah and will either be descended from king David or will be king David himself reincarnate (compare Sanhedrin 98 based on Ezekiel 37,24: "and My servant David will be king over them"). In view of all these prophecies how could we say that the redeemer of the future will come from the tribe of Levi?

Or HaChaim on Genesis 49:11:5

You must realise that the soul of Moses was composed of all twelve tribes of Israel, all the 600.000 being "branches" of it. David's soul therefore was also a branch of Moses' soul. This is also why you find that while in the desert Moses performed the duties of both king, priest, Levite, prophet, scholar and military hero. He was only able to perform all these functions because his soul comprised all branches of holiness. When the redeemer will appear in the future, it will be revealed that Moses was the root of all monarchy in Israel and that David will be perceived as שילה (numerical value of =345משה).

Or HaChaim on Genesis 49:11:6

כבס ביין לבושו, "he will launder his garments in wine, etc." In order to understand these words we must recall a statement in the Zohar Chadash on Parshat Bereshit that in order to be redeemed from the fourth of the four exiles Israel experiences we must possess the redeeming merit of Torah study and Torah knowledge. In the absence of such merit the redemption may be long delayed. Jacob alluded to this when he said כבס ביין לבושו. The specific strength of the king who will be the Messiah is his preoccupation with Torah. The Torah knowledge is symbolised by his wearing purple robes (colour of wine).

Or HaChaim on Genesis 49:11:7

If at the appointed time, G'd forbid, the Jewish people will not be able to provide such a purple mantle for their redeemer because they are devoid of Torah knowledge, then the redemption will be characterised by the advent of a cruel king, someone like Haman, and the "blood of grapes," i.e. real Jewish blood, instead of blood commuted into the wine of Torah learning, will flow in order that G'd will be able to keep to His schedule for the redemption (compare Sanhedrin 97). The "sparks" of sanctity remaining amongst the Jews may then be released only through very painful afflictions. In other words, Jacob warns that redemption can come about by means of a dignified mode of life, one that includes Torah study, or, G'd forbid, by means of a demeaning way of life and the resultant loss of dignity. The reason Jacob chose the simile of grapes is that in order to produce wine from grapes they have to be pressed, i.e. they have to be "tortured" to release the best that is within them.

Or HaChaim on Genesis 49:11:8

The reason that Jacob speaks only about דם ענבים, blood from the grapes, and not from a branch of the vine or a whole cluster of grapes for instance, is to console us that even if the redemption will become possible only by means of additional afflictions it will not cause a major dismemberment of the Jewish people.

Or HaChaim on Genesis 49:11:9

Just as the grapes are a minor part of the whole vine, so the garment of the Messiah described here is not כסות, something large enough to serve as a total garment, but a diminutive סותה, a mini-garment. There would not ever be sufficient blood from the grapes to enable a whole garment to be drenched in it, as opposed to a redemption which occurs as a result of the people's Torah's study, the merit of which would suffice to dye the whole mantle of the Messiah purple.

Rabbeinu Bahya, Bereshit 49:11:1-2

אוסרי לגפן עירה, “he will tie his donkey to a grapevine.” Yaakov predicted that the territory of Yehudah would produce wine in abundance, that wine would flow there just like a fountain. The meter of the verse is: “a man from Yehudah would tie his donkey to one vine and would completely load it with the grapes from that single vine. Similarly, a she-ass would be loaded fully with the produce from a single choice vine. When Yaakov continued with: “he laundered his garments in wine,” he also alluded to the abundance of wine in his land. According to Onkelos our verse speaks of Jerusalem and Israel respectively. The words אוסרי לגפן refer to the people of Israel, the word עירה to Jerusalem. The word שורקה again refers to Israel as we find Jeremiah saying in Jeremiah 2,21: “I have planted it (Israel) as a choice vine.” The words:בני אתונו are rendered by Onkelos as עמא יבנון היכלה, “the people who will build the Sanctuary.” Clearly, Onkelos understands the word בני as related to בנין, “building.” He understands the word אתון as based on Zecharyah 9,9: “riding on a male donkey the son of a she-ass.” The prophet thus describes the arrival of the Messiah.

Radak on Genesis 49:11:1

אסרי לגפן. The letter י in the word אסרי is an addition, similar to the letter י in Deuteronomy 33,15 שכני סנה, and other examples of a similar construction. Also the letter י in בני אתונו, is an addition. The entire expression ולשרקה בני אתונו is a duplication, seeing that the word שרקה means the same as גפן, perhaps a superior type of vine. The entire verse is a praise of the quality of the land apportioned to the tribe of Yehudah which yields such bountiful harvests that the farmer can tie his ass to the vine after having eaten from its grapes, without any worry. There are so many grapes on a single vine that they suffice to make up a full load for his ass. Similarly, there is so much wine that even if he were to launder his garments in wine instead of in water, he would not run short of wine. Yaakov repeats the theme once more in different words, saying: ובדם ענבים סותה, the expression דם ענבים refers to wine, the word סותה to garments. Naturally, this is an exaggeration permissible to poets.

Rashbam on Genesis 49:11:1

אסרי לגפן עירה, an עיר, young ass, needs to be tied to a single vine to load it with many grapes

Rashbam on Genesis 49:11:2

(2) TO A single CHOICE VINE. ...

Rashbam on Genesis 49:11:3

ולשרקה בני אתונו, a repetition for literary purposes, similar to expressions such as יהודה וישראל, when both words are references to the same people, or as the expression איש תחת גפנו ותחת תאנתו, “each man under his grape vine and under his fig tree” This expression which occurs frequently in the Book of Kings, etc., simply describes the economic affluence of the people, not that each man will own fig trees and grape vines.

Rashbam on Genesis 49:11:4

כבס ביין לבושו, after the grapes have been stamped on with the feet to squeeze out the juice and to store them in the wine-presses, the workers’ clothing has become stained in the process as described by Isaiah 63,2 מדוע אדום ללבושך ובגדיך כדורך בגת?, “Why is your clothing so red, your garments like his who treads grapes? The prophet continues there in verse 3: “I trod them down in My anger trampled them with My rage. Their lifeblood bespattered My garments and all My clothing was stained.” After completing the process described one can drink the wine. This is why Yaakov continued with חכללי עינים מיין ולבן שנים מחלב. Who are the ones whose eyes are darker than wine and whose teeth are whiter than milk- the answer is found in Proverbs 23,29-30 those who linger over wine and those who go in search of mixtures of wine.”

Rashbam on Genesis 49:11:5

סותה, as in כסות, a kind of garment

Rashi on Genesis 49:11:1

אסרי לגפן עירה BINDING UNTO THE VINE HIS FOAL — He (Jacob) prophesied of the land of Judah that it would run with wine like a fountain: the vines will be so productive that a man of Judah will bind to a vine one foal and he will fully load it with the grapes of only one vine, and from the produce of only one branch he would load one ass’s colt.

Rashi on Genesis 49:11:2

שרקה means a long branch; corière in old French

Rashi on Genesis 49:11:3

כבס ביין HE WASHED IN WINE — all these phrases indicate abundance of wine.

Rashi on Genesis 49:11:4

סותה denotes a kind of vesture, but there is no other example of the word in Scripture.

Rashi on Genesis 49:11:5

אסרי is the same as אוסר (i.e. the yod is redundant). Similar forms are: (Psalms 113:7) “who raiseth (מקימי instead of מקים) the poor out of the dust”, (Psalms 5:1) “that art enthroned” (היושבי instead of היושב) in the heavens”. In the same way is בני אתנו (instead of בן אתנו) to be explained. Onkelos translates v.11 as having reference to King Messiah: גפן “the vine” symbolizes “Israel” (cf. Psalms 80:9): “Thou didst pluck up a vine out of Egypt”); עירה (taken as עיר city with the ה suffix instead of ו, like סותה instead of סותו in thin verse) means Jerusalem; שורקה alludes to Israel as the prophet exclaims (Jeremiah 2:21) “Yet, I had planted thee a noble vine (שורק)".

Rashi on Genesis 49:11:6

בני אתנו Onkelos translates by: they will build His Temple (איתנו), connecting this word with the expression שער האיתן “The gate of the entrance” of the Temple mentioned in the book of Ezekiel (Ezekiel 40:15). He further renders it in another manner, namely: גפן the vine represents the righteous; בני אתנו he paraphrases by: who occupy themselves with the Torah by teaching it” — with an allusion to the idea expressed in (Judges 5:10) “Ye that ride on white asses (אתונות)” (cf. Eruvin 54b, where this is referred to the scholars who ride from city to city and from district to district to teach the Law, thus making the explanation of the Torah shining-white as is the light at noon-day; cf. also the Targum on this verse).

Rashi on Genesis 49:11:7

The words כבס ביין he renders by “their garments will be of fine purple” — resembling wine in colour. The word צבעונין “coloured garments” in the Targum is the rendering of סותה — for a woman attires herself in these to entice men to take notice of her (so that the word denotes a garment that attracts notice to its wearer, being a noun formed from the root סות, to entice or allure). Our Rabbis, too, explained this word (סותה) in the Talmud (Ketubot 111b) in the sense of allurement — the allurement of intoxication: they say, “And as for the wine in question, perhaps you will say that it cannot intoxicate — remember that Scripture says of it סותה “its allurement” (i.e. it has an allurement so that people drink more and more of it).

Rav Hirsch on Torah, Genesis 49:11:1

Jakob sieht also משיח, und wie sieht er ihn? Er sieht den Menschheitretter, den Völkerüberwinder nicht zu Roß, sondern auf jungem Esel. — "Esel" ist überall, als Lasttier, Repräsentant des friedlichen Wohlstandes, der friedlichen nationalen Größe, während Rosse die kriegerische Macht repräsentieren. So wird unter allen unreinen Tieren nur der Esel herausgegriffen, um durch פטר חמור die Weihe des ganzen beweglichen Besitzes auszudrücken. Es ist dasjenige Tier, das ruhigen Schrittes den Menschen und seine Güter trägt. So sollte die jüdische Königsmacht nicht in Rossen ihren Ausdruck finden. Dem jüdischen Könige war verboten להרבות סוס. Sollte der jüdische König ja auch erst לאחר ירושה וישיבה nach völliger Eroberung und gesicherter Besitznahme des Landes, also ausdrücklich nicht zunächst zu kriegerischen Zwecken, erwählt werden, und dürfte eben darin die Versündigung des Volkes zu Samuels Zeiten gelegen haben, daß sie einen König zur Landesverteidigung gefordert, wie Samuel ihnen Kap.12, 12 vorwirft: ותראו כי נחש מלך בני עמון בא עליכם ותאמרו לי לא כי מלך ימלוך עלינו ודי אלקיכם מלככם! Darum erscheint hier der einstige wirkliche, wahrhaftige, Israel und die Menschheit erlösende König auf בני אתונו ,עירו. Zwei hervorstehende Züge treten hier im Bilde der zu erwartenden kommenden Zeit hervor. Der König der Menschheit reitet nicht auf einem Rosse, sondern auf einem Esel: er kommt also als König des Friedens; und er bindet sein Tier an Weinstöcke. Wenn man das Tier, und noch dazu עיר, das geweckte, mutige Füllen, an Weinstöcke bindet, so ist das ein Zeichen von einer unendlich gesteigerten Entwicklungspotenz der Natur (die Weinstöcke stämmig wie unsere Bäume) und von übergroßem Wohlstand und Überflusse. Überfluss in unendlich gesteigertem Segen der Natur, und Friede in der Menschenwelt, das sind ja die beiden Merkzeichen, die überall im Munde der Propheten diese endliche Zeit charakterisieren. So lange das friedliche Tier nicht in seine Würde eingesetzt ist, die Führer der Menschen vielmehr auf kriegerischen Rossen erscheinen, und so lange man die Tiere nicht an Weinstöcke bindet, so lange sind wir noch sehr fern von der zu erwartenden Regenerierung der Natur und Menschenwelt. (Vergl. über den jüdischen König und משיח Jeschurun VI S. 127 ff.)

Rav Hirsch on Torah, Genesis 49:11:2

Einen Beweis für die Richtigkeit unserer Auffassung dürfte die Stelle Secharja 9, 9. liefern: גילי מאור בת ציון הריעי בת ירושלם הנה מלכך יבוא לך צדיק ונושע הוא עני ורכב על חמור ועל עיר בן אתונות, freue dich sehr und jauchze; denn siehe, dein König kommt dir, er ist ein צדיק und נושע": er ist kein 1/מושיע; משיח kommt nicht, um uns zu helfen, sondern in seinem Beispiel uns zu lehren, wie uns geholfen würde; er ist צדיק, ein gerechter Mensch, und deshalb wird ihm geholfen. Er ist kein Gott, der hilft, sondern er ist ein Mensch, dessen Größe darin besteht, daß er in so eminenter Weise "gerecht" ist, daß ihm um seiner Gerechtigkeit willen Gott hilft, Gott ihm zum Siege verhilft. Er ist ferner עני, erscheint ohne Civilliste, und endlich nicht als Kriegsheld, sondern רוכב על חמור, als Bringer des Friedens und des Wohlstandes, das bezeichnet חמור, und speziell wiederholt: "auf einem Füllen, Sohn von Eselinnen". Es ist dies sehr eigentümlich. Es scheint: er ist רוכב על חמור, aber nicht aus Armut, sondern der חמור ist עיר בן אתונות. Er hat, während andere Könige einen Marstall voller Rosse haben, אתונות, eine Zucht von Tieren friedlicher Beschäftigung; das Tier, das ihn trägt, ist ein aus seinem Friedensreichtum erzogenes Tier. So auch hier: בני אתונו ,עירה. Das letzte schwache Ende (שילה) stellt sich plötzlich וְלוֹ) männlich dar, und ihm gegenüber erklären sich die Völker bankrott. Obgleich er aber so männlich stark geworden, bleibt er doch an sich bescheiden weiblich (עירה und ;סותר) selbst nachdem er männlich die Welt erobert hat, und seine ganze Männlichkeit besteht darin, daß er friedliche Reichtümer sammelt (כני אתונו). In einem Gemälde, das mit so wenigen Pinselstrichen ein Bild von der bedeutsamsten Dimension hinhaucht, ist man berechtigt, die leiseste Nuance zu beachten.

Rav Hirsch on Torah, Genesis 49:11:3

כבס וגו׳. Er sieht diesen letzten Sprössling Judas — sein Kleid ist rot, aber nicht von Menschenblut, Traubenblut hat es gefärbt. סותו von סוה, wovon מסוה, Hülle, Überwurf.

Sforno on Genesis 49:11:1

אוסרי לגפן עירה, this is one of the things that help us recognise the Redeemer when he comes. 1) he will manifest himself as Messiah by a foal borne by a she-ass. (Zecharyah 9,9) The reason this indicates that he is the Messiah is that he does not arrive on a horse, an animal which is ready for battle, for war. The final battle involving the nations of the world will already have been fought and won by G’d at the time he will manifest himself. He will commence his reign when peace already prevails. 2) the fact that he will tie his ass to a גפן, a vine, will be a symbol that he is destined to rule over the Jewish people, the people who have been compared to a grape vine as stated in Chulin 92. The prophet Isaiah 5,7 also referred to the Jewish people as G’d’s vineyard.

Sforno on Genesis 49:11:2

ולשרקה בני אתונו, this is a reference to a third symbol by which the Messiah will be identified, that not only will he tie his ass to a vine but to a sorekah, a choice vine. The wine from such vine illuminates the eyes of the Just of their respective generations, something that cannot be said of an ordinary vine.

Sforno on Genesis 49:11:3

כבס ביין לבושו, the fourth sign identifying the Messiah is that he will be able to launder his garments in blood. He will have to do this as he will find many people who have been slain in the war preceding his coming, and he will assist in their burial. (compare Isaiah 63,2 מדוע אדום ללבושך “why are your garments so red?”) Another allusion to this is found in Psalms 110,6 ידין בגויים מלא גווית, “he works judgment on the nations piling up bodies.”

Siftei Chakhamim, Genesis 49:11:1

Onkelos explains as referring to the King Moshiach. Accordingly, אוסרי לגפן עירה means: Israel will surround the city of Jerusalem. ולשורקה בני אתונו means: Israel will build the Temple.

Siftei Chakhamim, Genesis 49:11:2

From the idea: Those who ride on white donkeys... This verse refers to Torah scholars. צחורות means white. I.e., Torah scholars who wear white garments [are riding on donkeys]. Alternatively, it means they ride on white donkeys from place to place in order to learn Torah.

Steinsaltz on Genesis 49:11

Jacob now grants Judah an economic blessing: He shall bind his foal to the vine and will not be concerned about its possible destruction, as grape vines will abound in his inheritance; and to the branch of the vine he shall bind his jenny’s foal. He launders his garments in wine. Due to the abundance of wine flowing from his grapes, he could use it not only for drinking, but also for laundering instead of water. And in the blood of grapes, wine, he shall launder his clothes.

Tur HaArokh, Genesis 49:11:1

אסרי לגפן עירה, “he will tie his ass to a vine.” Seeing that grapes will be in such abundant supply he will not worry that by tying his ass to a vine the ass would be tempted to eat the grapes.

Tur HaArokh, Genesis 49:11:2

סותה, “his garment.” The letter כ at the beginning of this word has been omitted. Alternatively, the word is derived from מסוה, the cloth Moses wrapped around his forehead so as not to frighten the people by the rays of light his face emitted upon his return from the mountain. (Exodus 34,33)

Halakhah

The verse "They shall blossom like the vine" refers to the sprout of David, comparing David and Jerusalem to bread and wine, as seen in the references to David tethering his ass to a vine and King Melchizedek bringing out bread and wine.

Abudarham, Weekday Prayers, Amidah 85

15. “They shall blossom like the vine,” (Hos. 14:8) is for The sprout of David, as it is said, “He tethers his ass to a vine, His ass’s foal to a choice vine,” (Gen 49:11) and, “You plucked up a vine from Egypt;” (Ps. 80:9) It compares David and Jerusalem to bread and wine, as it says, “And King Melchizedek of Salem brought out bread and wine;” (Gen. 14:18)

Midrash

The Midrash Tanchuma explains that the verse about binding a foal to a vine refers to the Holy City, building a gate for the temple, and the abundance of wine. The Yalkut Shimoni mentions that all nations will bring a present to the Messiah, while the Midrash Tehillim discusses the importance of deriving benefit from labor. In Ein Yaakov, it is mentioned that the land of Israel will yield abundant crops and that there will be plenty of wine and olives in the future. Aggadat Bereshit explains the significance of the blessings given to each of Jacob's sons, particularly focusing on Judah's role as a leader and the arrival of the Messiah. Bereshit Rabbah further elaborates on the blessings given to Judah and the future role of the Messiah in gathering the nations.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bereshit Rabbah 98:9

“He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: A vine with a poor yield, one binds a donkey to it; (The vineyards of Judah would be so productive that even a vine with a poor yield would require a donkey to carry its produce. ) “and to the branch of the vine [velasoreka],” two of “his donkey’s foal.” (The midrash interprets soreka to refer to a better-producing vine. ) “He launders his garments in wine” – this is the milk; (This is a reference to white wine.) “and in the blood of grapes, his clothes” – this is the red. Rabbi Neḥemya said: “He will bind his foal [iro] to the vine” – from when He brings the vine (The children of Israel are called a vine (see Psalms 80:9).) into His city [iro] – “the city that I have chosen” (I Kings 11:32). “And to the branch of the vine his donkey’s [atono] foal” – steadfast [ha’etanim] children are worthy to be produced from him. The Rabbis say: I am bound to the vine and the vine branch. (God is bound to Israel.) “His foal” and “his donkey” – upon the arrival of the one in whose regard it is written: “A humble man riding on a donkey…” (Zechariah 9:9). (Upon the arrival of the Messiah, it will be demonstrated how God is bound to Israel. ) “He launders his garments in wine” – as [the Messiah] clarifies matters of Torah for them; “and in the blood of grapes, his clothes” – as he clarifies their errors for them. Rabbi Ḥanin said: Israel does not need the teaching of the messianic king in the future, as it is stated: “Nations will seek him” (Isaiah 11:10) – not Israel. If so, why does the messianic king come, and what does he come to do? To gather the exiles of Israel and to give them thirty mitzvot. That is what is written: “I said to them: If it is proper in your eye, [give Me My fee…So they weighed out My fee: thirty silver coins]” (Zechariah 11:12) – Rav said: These are the thirty mighty men. (They are the righteous individuals in every generation. They are known as silver based on Proverbs 10:20.) Rabbi Yoḥanan said: These are thirty mitzvot. They said to Rabbi Yoḥanan: Rav does not accept that the verse is speaking only regarding the nations of the world. (According to Rabbi Yoḥanan the verse is directed at the nations of the world, which is why the Messiah is to introduce new mitzvot to them. Rav did not accept that point and therefore interpreted the thirty coins differently. ) According to the opinion of Rav, when Israel merit, their majority will be in the Land of Israel and their minority in Babylon. (The majority of the thirty righteous individuals will be in the Land of Israel, where their spiritual level and influence will be even greater than when they are outside of the land. )

Bereshit Rabbah 99:8

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). Simeon and Levi, too, emerged with their faces crestfallen, and Judah feared that [Jacob] would mention the incident of Tamar to him. He began calling him: “Judah, you shall your brothers acknowledge [yodukha].” The Holy One blessed be He said to him: ‘You confessed [hodeita] (Hodeita has the same root in Hebrew as the term yodukha. ) in the incident of Tamar; your brothers will acknowledge you to be king over them.’ “Your hand will be at the nape [beoref] of your enemies” – this is David, who descended from him, and in whose regard it is written: “My enemies, You had them turn their backs [oref] to me” (II Samuel 22:41). “Your father’s sons will prostrate themselves to you” – Isaac said to Jacob: “Your mother’s sons” (Genesis 27:29), as he had only one wife, Rebecca. But Jacob, who had four wives, said to Judah: “Your father’s sons.” “Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion; and like a great cat, who shall rouse him” (Genesis 49:9). “Judah is a lion cub; from prey, my son, you ascended” – from the prey of Joseph, as you said: “What profit [is there if we kill our brother and conceal his blood?]” (Genesis 37:26). Alternatively, “from prey” – from the prey of Tamar, as you saved four lives – you, Tamar, and her two sons. (When Tamar’s pregnancy became known, Judah sentenced her to death, thinking she had committed sexual immorality. When she proved to him that he was the father, he conceded that she was innocent and ordered her life spared, after which she gave birth to twins. See Genesis, chapter 38. ) The Holy One blessed be He said to him: ‘You saved four; I will save four of your descendants – Daniel, Ḥananya, Mishael, and Azarya.’ He called him four names: “Judah is a lion cub”; “he crouched and lay like a lion, and like a great cat, [who shall rouse him?]” (Numbers 24:9). (Thus, Judah is referred to as a lion, a cub, again a lion, and a great cat. ) “The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is the royal throne: “Your throne is of God forever; the staff of righteousness” (Psalms 45:7) – when? “The ruler’s staff from between his feet” – with the arrival of the one to whom kingship belongs, of whom it is written: “With feet will the crown [of pride of the drunkards of Ephraim] be trampled” (Isaiah 28:3). “Until Shilo arrives” – the one to whom kingdom belongs [shelo]. “And to him nations will assemble [yik’hat]” – the one who dulls [mak’heh] the teeth of all the nations, as it is stated: “They will place hand over mouth; their ears will be deafened” (Micah 7:16). Alternatively, “and to him nations will assemble” – the one for whom the nations of the world will assemble, as it is stated: “The root of Yishai, that stands as a banner of the peoples, nations will seek him” (Isaiah 11:10). (In other words, the verse here is a reference to the Messiah, as is the verse in Isaiah. ) “He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – when He will gather all of Israel, which is called “vine,” as it is stated: “You transported a vine from Egypt” (Psalms 80:9). “And to the branch of the vine his donkey’s foal” – this is the one in whose regard it is written: “He is humble, and riding upon a donkey…” (Zechariah 9:9). Another matter: “And to the branch of the vine his donkey’s foal” – it is the one who plants all of Israel like a vine branch. How does he do so? “I will sprinkle pure water upon you” (Ezekiel 36:25). “He launders his garments in wine” – as wine is abundant within his borders. And in the blood of grapes, his clothes [suto]” – suto is nothing other than error, as it is written: “If your brother…will entice you [yesitekha]…” (Deuteronomy 13:7). (This is referring to one who incites another to engage in idol worship.) If they err in halakha, it will be laundered within his domain. (It will be clarified before the Great Sanhedrin, in the Temple, which is located in the tribal portion of Judah.) “His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12). “His eyes shall be red [ḥakhlili] from wine” – from here you learn that wine is abundant in his domain, like a person who says to another: ‘Pour for me, and again, as my palate is sweet to me, a sweet palate for me, for me [ḥeikh li li].’ “And his teeth white from milk” – due to the merit of the Torah, “if your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18).

Ein Yaakov (Glick Edition), Ketubot 13:18

R. Chiya b. Joseph also said: "The land of Israel is destined to yield ready made cakes and ready made cloaks, as it is said (Ps. 72, 16) And there shall be an abundance of corn in the land." Our Rabbis were taught: And there shall be an abundance of corn in the land, upon the top of the mountains. It was said that in the future the wheat would sprout forth and rise like palms on mountain tops, and if one will think that it will be a hardship to harvest it, it is therefore said in the same passage, its fruit shall shake like the trees of Lebanon; i.e., the Holy One, praised be He! will cause a wind to be brought from His treasures which will blow upon it and make its flower fall off. Then man will go out into the field and bring handfuls of corn from which he will support himself and family. (Deut. 32, 14) With the fat of the kidneys of wheat. It was said that in the future wheat will be as large as two kidneys of a big ox. And one should not be surprised at it, for it happened that a fox who made a den in a turnip, which, when weighed, was found to be sixty pounds, in the Ziporian pound. We are taught in a Baraitha that R. Jossi says: "It once happened in Sichin with one whose father left him three mustard plants. When one plant was opened it yielded nine cabin of mustard, and from the wood they built a potter's hut." R. Simon b. Tachlipha said: "Our father left us one cabbage stalk which we had to ascend and descend through the help of a ladder." (Deut. 23, 14) And all the blood of the grape thou drinkest unmixed wine. It was said that this world is not like the world to come. In this world, there is a struggle to collect the grapes and to press them, while in the future world one grape will be brought in a wagon, or in a ship, placed in the corner of a house, from which the entire support of the house will be secured; and of its wood fire will be made to cook. There will not be a grape that would yield less than thirty garbis of wine, as it is said in the above passage, and all the blood of the grape thou drinkest unmixed wine. Do not read Chamar (wine), but read it Chomor (a measure). When R. Dimi came from the land of Israel, he said: "What does the following passage (Gen. 49, 11) He bindeth unto the wine his foal, mean? There would not be any wine in the land of Israel which will not require an entire colony to pick its grape." (Ib., ib.,, ib.) And to the vine branch an ass's colt; i.e., there would not be any unfruitful tree in the land of Israel which will not furnish a sufficient load for two asses. Perhaps one will say that it will not yield enough wine. The passage therefore reads (Ib., ib., ib.) He washeth his garments in wine. Perhaps one will say that the wine will not be red. It is therefore mentioned in the same passage, and in the blood of grapes, etc.; and if one will say it will not be satiated, it is therefore said Sutho (satisfactory). Perhaps one will say that it will not have a good taste, therefore the passage says, His eyes will be red from wine; i.e., every mouth that will taste will say, "Give me, give me;'' and if one will say it is only tasteful for the young people and not for the elderly, it is therefore said in the above passage, And his teeth white from milk. Do not read L'ben Shinayim (white the teeth), but read it L'ben Shanim (aged in years). What is the literal meaning of the above passage? When R. Dimi came he said: "The congregation of Israel pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe, beckon me with Thine eyes which are sweeter than wine, and show me Thy teeth which are sweeter than milk.' " This will support the opinion of R. Jochanan; for R. Jochanan said: "It is better that one who show white teeth to his friend (shows a smiling face) more so than one who gives him a drink of milk, as it is said in the above passage, And his teeth white from milk. Do not read L'ben Shinayim (whiten the teeth), but read Laban Shinayim (the white color of the teeth), [referring to a smiling face."

Midrash Tanchuma, Vayechi 10:17

Binding his foal unto the vine, and his ass’s colt unto the choice vine (Gen. 49:11). Vine refers to Israel, as is said: Thou didst pluck up a vine out of Egypt (Ps. 80:9). Binding his foal (‘iroh) alludes to the Holy City (‘ir ha-kodesh). Unto the choice vine refers to Israel, as is said: Yes, I have planted thee a choice vine (Jer. 2:11). And his ass’s colt implies that they will build a gate for the temple. (A play on words: benei atono (asses colt) with yivnu (will build) and atun (the fireplace of the Temple).)

Midrash Tanchuma, Vayechi 10:19

He washes his garments in wine (Gen. 49:11) because of the abundance of wine.

Midrash Tehillim 128:1

The Song of Ascents: "Praiseworthy is the one who fears the Lord." Rabbi Chayya bar Abba said in the name of Ulla: "The one who derives benefit from his labor is greater than the one who fears heaven, as it is written regarding the one who fears the Lord: 'Praiseworthy is the one who fears the Lord.' And regarding the one who derives benefit from his labor, it is written: 'You shall eat the fruit of your labor; praiseworthy and good for you.' Good for you in this world and good for you in the World to Come. But regarding the one who fears heaven, it is not written: 'good for you.' It is written instead: 'You shall eat the fruit of your labor.' Rav Chisda said: "Who is a wise student that sees a carcass for himself?" Mar Zutra expounded in the name of Rav Chisda: "Any wise student who studies, teaches, and serves other wise students, and yet sees a carcass for himself, the verse applies to him: 'You shall eat the fruit of your labor; praiseworthy and good for you.'" Rav Zavid said: "He merits and takes two worlds, as it is said: 'Praiseworthy and good for you.' Good for you in this world and good for you in the World to Come." Rabbi Eliezer said: "When they would send for him from the house of the prince, he would not go. When they would invite him, he would not come. He said, 'I do not want to be among those who are happy, as it is said: "And one who hates gifts will live." (Prov. 15:27) Your wife is like a fruitful vine within your home. When is your wife like a fruitful vine? When she is modest, your children are like olive shoots around your table.' Similarly, it is said regarding Sarah: 'And he said, "Behold, in the tent."' (Bereshit 18:9-10) And he said, "I will surely return to you." Rabbi Yehoshua ben Levi said: "Your wife is like a fruitful vine within your home; your children are like olive shoots around your table." Just as olive shoots do not have any refuse in them, your children will not have any blemish. One who sees a vine in a dream will not suffer the loss of children, as it is said: 'Your wife is like a fruitful vine.' (Bereshit 49:11) The one who whistles for the mare will see the Messiah, as it is said: 'Binding his foal to the vine and his donkey's colt to the choice vine.' One who sees grapes in a dream, whether in season or out of season, they are beautiful. If they are black, they are especially beautiful. If they are out of season, they require mercy. If one eats them, he is assured that he is in a good place." "He was promised that he would be a son of the World to Come. One who sees olives in a dream will have plenty of fruit and Rabbi Assi said, "Plenty of zitah (small olives)." These are just the fruits, but the trees will have many sons, as it says, "Your children are like saplings of olive trees." Some say that a good name will come out of him, as it says, "A beautiful, fruitful olive tree, a splendid tree, the Lord named you." (Jeremiah 11:16) May the Lord bless you from Zion. All good deeds and comforting consolations come from Zion. And may you see peace upon the children of your children, upon Israel. Rabbi Yehoshua ben Levi said, "Once there is peace upon the children of your children, there will be no need for redemption and suffering." Rabbi Shmuel bar Nachmani said, "Once there is peace upon the judges of Israel, there will be no need for trials."

Yalkut Shimoni on Torah 160:1

... "Until he comes to Shiloh" - as in the future all of the nations of the world will bring a present to (shai le) the Messiah, the son of David, as it is stated (Isaiah 18:7), "at that time, a present shall be brought to the Lord of hosts" ...

Musar

Rabbi Yehudah and Rabbi Yitzchak were grateful to learn deep insights from the child, including the use of the name Ya-h to weaken impurity, as seen in the verse about the grapevine. The child continued to share esoteric insights with them as they walked.

Kav HaYashar 20:9

He then proceeded to reveal to them additional insights of great depth, whereupon Rabbi Yehudah and Rabbi Yitzchak came and kissed him on the head and said, “Blessed is the Merciful One who allowed us to hear these things. And blessed is the Merciful One for not allowing these things to be wasted on that old man.” Then they arose and began walking. They spied a grapevine growing in a certain garden and the child began, “He will bind his donkey-foal to the vine and the son of the donkey-mare to the vine-branch” (Bereishis 49:11) — “The idea is this: The ‘foal’ and the ‘mare’ are two potent shells of impurity. In order to weaken their power so that they will not confuse the world the Holy One Blessed is He formed the world with the name Ya-h, as it is written, ‘For with Ya-h Hashem formed the worlds’ (Yeshayahu 26:4). “This is what is hinted at here, that the Holy One Blessed is He took the name Ya-h (י-ה) and included it within the word for ‘his foal.’ For the verse should have said simply ‘foal’ (עיר), but it said ‘his foal’ (עירה) instead, to include the letter heh of the name Y-h within it. “Similarly, the word ‘branch’ should have been written soreik (שׂורק) but instead it is written with an extra heh at the end, soreikah (שׂורקה), while the word ‘son’ is written with an extra yud — b’ni (בני) instead of ben (בן).” The child then went on to reveal to them other esoteric insights.

Quoting Commentary

Rashbam explains the significance of specific letters in Hebrew words related to garments, Ibn Ezra draws parallels between oil abundance and wine washing in the Bible, Rabbeinu Bahya discusses the use of the letter ה in relation to justice and wine symbolism in biblical stories, German Commentary delves into the meaning of specific Hebrew words related to weaving, Tze'enah Ure'enah and Chizkuni interpret Jacob's prophecy about vines in Israel, and Bartenura discusses the models used by dressmakers in Mishnah Kelim.

Bartenura on Mishnah Kelim 16:7:20

אמום של עושי סאגוס (model/frame of dressmakers) – frame of those who make chains. That they make them on top of a model/frame, that is [on top of] a block. But Maimonides has the reading, עושי סותות/those who make dresses. It is the language of (Genesis 49:11): “His robe in blood of grapes.” And it is a wooden frame that one sews clothing upon it.

Chizkuni, Exodus 34:34:2

The expression מסוה, is based on the word סותה, (compare Genesis 49,11, ובדם ענבים סותה, “his robe in blood of grapes”)

German Commentary on Mishnah Kelim 16:7:26

das Modell der Kleider-Weber. סותות, M.: סות, nach Maim. Gewand, Gürtel, wie Gen. 49, 11. Bart. liest: סאגות und erkl.: Ketten. Gemeint sind (wie aus R. Hai und ר״ש zu ersehen ist) die geflochtenen Kettchen (תיכי חלילאתה, Sabb. 57 a), in welche das Kopfhaar der Frauen hineingeflochten wird. Es gibt hier noch eine Menge Varianten..

Ibn Ezra on Deuteronomy 33:24:2

AND LET HIM DIP HIS FOOT IN OIL. Because of the abundance of oil. It is similar to He washeth his garments in wine (Gen. 49:11). Jacob similarly said, (Regarding the tribe of Dan.) his bread shall be fat (Gen. 49:20).

Rabbeinu Bahya, Bereshit 19:32:2

I believe that the letter ה in the word לכה is justified as it is a reference to the attribute of Justice. We find other examples of such usage of the letter ה such as in Exodus 3,10 when G’d sends Moses on his mission to Pharaoh and says to him: לכה ואשלחך אל פרעה, “go on and I will send you to Pharaoh.” This was a hint that the attribute of Justice would be invoked against Pharaoh. When the Torah continued in that instance with the words וזה לך האות, “and this will be the sign for you,” a better translation would be: “this extra letter ה which I, G’d, have added to the word לך, ”go!” is your sign that I will invoke the attribute of Justice against Pharaoh.” The wine which the daughters gave Lot to drink is an allusion to the attribute of Justice (see our commentary on Genesis 9,20). This is why the Kabbalists have said that we are not to recite a benediction over wine unless water had first been added to it. [They meant that undiluted red wine represents an undiluted attribute of Justice, not a symbol we want to raise to our lips. Ed.] Actually, in doing what they did, the daughters of Lot copied what the first woman Chavah had done when she seduced her husband Adam. According to the Midrash (Bereshit Rabbah 19,5) she had squeezed the juice from the grapes of the tree of knowledge and thus made Adam drink from the fruit of the forbidden tree. The blood of menstruation which women suffer from was the punishment for that particular sin. The appearance of blood is so similar to the colour of red wine that it serves as a reminder of the sin. This is also the mystical dimension of the verses in which blood and wine are linked linguistically such as in Deut. 32,14 ודם ענב תשתה חמר, “and foaming grape-blood was your drink.” Another verse demonstrating a similar affinity between grapes (wine) and blood is Genesis 49,11 כבס ביין לבושו ובדם ענבים סותה, “he washes his garments in wine, his robe in blood of grapes.” The additional letters ה in this verse are not gratuitous; this is what our sages meant when they said in Niddah 31: “man fertilises the white part of the ovum whereas woman fertilises the red part.”

Rabbeinu Bahya, Devarim 33:24:1

וטובל בשמן רגליו, “and he dips his foot in oil.” The choice of the word טבל was meant to indicate the abundance and even surfeit of oil (olive oil) in the part of the land allocated to Asher (Ibn Ezra). This is why Moses said: “his foot,” instead of saying: “his hand.” The simile is similar to the one we find in Genesis 49,11: “he washed his garments in wine.” At that time Yaakov mentioned “laundering” to indicate how abundant the wine in Yehudah’s territory would be if one could afford to use it as water is used in laundering. Both expressions do not have to be understood literally.

Rashbam on Exodus 34:33:1

מסוה, a cloth bearing this name. The letter ו in this word is integral to it, just as the same letter in the word מקוה in Jeremiah 14,8. Also the letter ת in the word סותה in Genesis 49,11 is integral to the word. We are speaking about garments of different kinds in the various instances, but the words have different origins. The author accepts the view of the commentator Dunash.

Tze'enah Ure'enah, Vayechi 63

“He tethers his ass to a vine” [49:11]. Jacob prophesied that when they will have the land of Israel, they will have much wine, particularly the land of Judah would be full of vines. A horse and a donkey will be needed to pull one vine with grapes. That is, the grapes will be so big. (Rashi, Genesis, 49:11.)

Talmud

Rav Dimi explains that in the future, grapevines in Eretz Yisrael will require a foal to carry their harvest and barren trees will produce enough fruit for two donkeys. The wine produced will be red and intoxicating, with a rich flavor that appeals to both young and old. In dreams, a vine laden with grapes signifies a wife who will not miscarry, while a planted vine branch signifies the coming of the Messiah.

Berakhot 57a:6

One who sees a vine laden with grapes in a dream, it is an omen that his wife will not miscarry, as it is stated: “Your wife shall be as a fruitful vine, in the innermost parts of your house” (Psalms 128:3). One who sees a planted vine branch in a dream should anticipate the Messiah, as it is stated: “Binding his foal unto the vine and his donkey’s colt unto the vine branch” (Genesis 49:11).

Ketubot 111b:16

§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said: What is the meaning of that which is written: “Binding his foal to the vine” (Genesis 49:11), which is interpreted as a prophecy for the future? It means that every grapevine you have in Eretz Yisrael requires a foal to carry the load of its harvest. The verse continues: “And his donkey’s colt to the choice vine [soreka].” The Gemara explains: Every barren [serak] tree you have in Eretz Yisrael will produce sufficient fruit in the future to load upon two donkeys. And lest you say that these trees do not contain wine, the same verse states: “He washes his garments in wine.” And lest you say that the wine is not red, the verse states: “And from the blood of the grape you drank foaming wine” (Deuteronomy 32:14).

Ketubot 111b:17

And lest you say that this wine does not inebriate those who drink it, the verse states: “And his vesture [suto] in the blood of grapes” (Genesis 49:11). This verse indicates that these wines will induce [mesit] a state of drunkenness. And lest you say that this wine has no flavor, the verse states: “His eyes shall be red [ḥakhlili] with wine” (Genesis 49:12). This unusual term is read homiletically as follows: Each palate [ḥeikh] that tastes it says: This is for me, for me [li li]. And lest you say that the wine is good for the young but it is not good for the old, the verse states: “And his teeth white [leven shinayim] with milk” (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as leven shanim, one of years, i.e., an elderly person.

Tanakh

Deuteronomy 32:14 describes the abundance of food and drink provided to the Israelites, including curd of kine, milk of flocks, fat of lambs, rams of Bashan, he-goats, finest wheat, and grape-blood as their drink.

Deuteronomy 32:14

Curd of kine and milk of flocks; With the best (best Lit. “fat.”) of lambs, And rams of Bashan, and he-goats; With the very finest (very finest Lit. “kidney fat of.”) wheat— And foaming grape-blood was your drink.

Targum

The Targums on Genesis 49:11 describe the Messiah from the house of Judah as a victorious warrior who will defeat his enemies, symbolized by the blood of grapes and the blood of their slain. The righteous will gather around him, and he will bring Israel to his city to build his Temple. His garments will be fine and colorful, symbolizing his power and authority.

Onkelos Genesis 49:11

He loads his young donkey with grapes of a vine, and his she-donkey’s foal with a vine-branch. [He will bring Israel from all around to his city, the nation who will build his Temple. / The righteous will congregate around the Moshiach, and those who engage in Torah will study with him.] He washes his clothes in wine, [May his garments be of fine purple cloth,] and his cloak in the blood of grapes [and his clothes of fine wool colored in scarlet and other colors].

Targum Jerusalem, Genesis 49:11

How beauteous is the King Meshiha, who is to arise from the house of Jehuda. Binding his loins, and going forth to war against them that hate him, he will slay kings with princes, and make the rivers red with the blood of their slain, and his hills white with the fat of their mighty ones; his garments will be dipped in blood, and he himself be like the juice of the winepress.

Targum Jonathan on Genesis 49:11

How beauteous is the King, the Meshiha who will arise from the house of Jehuda! He hath girded his loins, and descended, and arrayed the battle against his adversaries, Slaying kings with their rulers; neither is there any king or ruler who shall stand before him. The mountains become red with the blood of their slain; his garments, dipped in blood, are like the outpressed juice of grapes.

חַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־שִׁנַּ֖יִם מֵחָלָֽב׃ 12 J His eyes are darker than wine; His teeth are whiter than milk. (His eyes are darker than wine; / His teeth are whiter than milk Or “His eyes are dark from wine, / And his teeth are white from milk.”)
In Chasidut, Yaakov uses hyperbole to convey G'd's overwhelming desire to bestow blessings on His people, with Judah's portion in the Land of Israel symbolized by wine and milk. The Midrash explains the negative consequences of excessive wine consumption and praises Judah for saving lives. The Talmud discusses the effects of wine and Rabbi Yoḥanan's opinion on smiling. In Tanakh, Judah's hands are strengthened by God against his enemies. The Targums describe the king Meshiha's eyes as beautiful like wine and teeth as pure as milk, with abundant blessings in his land.

Chasidut

Yaakov uses hyperbole to convey G'd's overwhelming desire to bestow blessings on His people, emphasizing that G'd's joy in giving exceeds the joy of His children in receiving. In Torah Ohr, different types of love for G-d are discussed, and the blessings of Judah's portion in the Land of Israel are symbolized by wine and milk, representing spiritual qualities.

Kedushat Levi, Genesis, Vayechi 11

Genesis 49,12. “his eyes are darker red than wine; his ‎teeth are whiter than milk.” [These words clearly ‎are hyperbole, as Yaakov on his deathbed would not indulge in ‎poetry for poetry’s sake. Ed.] ‎ It is an accepted principle that when a human being (Torah ‎observant Jew) is desirous of obtaining the material blessings of ‎this world, he is immediately overcome by the realization that in ‎return for receiving such blessings he must intensify his ‎attachment, ‎דבקות‎, to his Creator Who has provided these ‎blessings for him. Yaakov attempts to put the mind of such ‎people at ease, basing himself on the statement in the Talmud ‎‎Pessachim 112, that even though the calf is very anxious to ‎drink from the milk of its mother, the mother cow is even more ‎anxious to supply the calf with its milk. In this parable the “calf” ‎is the Israelite, and the “mother cow” is the provider of the milk, ‎i.e. G’d. Yaakov describes the overwhelming desire of G’d to ‎bestow His largesse on His people. The satisfaction G’d derives ‎from being able to do this for His “children,” exceeds even the joy ‎of His children when receiving all these blessings.‎

Torah Ohr, Vayechi 4:1

There are several basic types of love a Jew has for G-d.

Torah Ohr, Vayechi 4:8

AMONG THE blessings our forefather Jacob bestowed upon his sons before his passing, we find this statement addressed to Judah (Genesis 49:12): “[his] eyes are red with wine, and [his] teeth are white with milk.” This is a reference to the agricultural productivity of the tribe of Judah’s territorial portion in the Land of Israel: there would be enough grapes to redden the eyes from wine, and enough milk to whiten one’s teeth. On a deeper level, these two items were specified because they symbolize certain spiritual qualities; to appreciate the underlying significance of this, let us therefore examine the symbolism of “wine” and “milk.”

Commentary

Judah's eyes are described as 'chachlili,' indicating redness from wine, while his teeth are 'white,' symbolizing purity from milk. The redness of his eyes is associated with wine, while the whiteness of his teeth is linked to milk, reflecting an abundance of both in Judah's land. The references to wine and milk in the prophecy symbolize the prosperity and abundance that will be found in Judah's territory.

Da'at Zekenim on Genesis 49:12:1

חכלילי עינים מיין, ‘he will be red-eyed from wine;” having drunk a great deal of wine, the colour of his face will reflect this. (Compare Samuel I 16,12). [The comment is complimentary in nature. Ed.]

Da'at Zekenim on Genesis 49:12:2

ולבן שנים מחלב, “and his teeth whiter than milk.” The phrase is a metaphor for wishing good health, even one’s teeth being free from white milk. We find a similar metaphor in Lamentations 4,7: צחו מחלב, “whiter than milk;”

Ibn Ezra on Genesis 49:12:1

AND HIS TEETH WHITE. U-leven (white) is an adjective modifying shinnayim (teeth). (I.E.’s point is that u-leven shinnayim means white teeth not whiteness of teeth; hence he points out that u-leven is an adjective (Filwarg).) Shinnayim is in the dual form because the teeth are arranged in two sets. (The dual form is usually limited to nouns that come in pairs, i.e., oznayim (ears), yadayim (hands). However, there is more than one tooth in the mouth. Hence the plural of shen (tooth) should not be in the dual form. I.E. thus explains that shinayyim is in the dual form because teeth come in two sets, an upper and a lower.) Saadiah Gaon, of blessed memory, explains His eyes shall based with wine to mean that his eyes shall be redder than wine. He similarly explains And his teeth white with milk to mean that his teeth shall be whiter than milk. (The Hebrew reads mi-yayin (with wine), and me-chalav (with milk). The mem can have the meaning more than. Thus mi-yayin can mean more than wine, and me-chalav, more than milk.) Others say that And his teeth white with milk means that he will not eat an unclean thing and will not follow what his eyes see. (According to Krinsky the reference is to an oath that Judah took to be especially scrupulous in what he would eat and what he would look upon (women). Judah considered certain permitted foods as “unclean” and abstained from them. Judah took his oath of superpiety after the incident of Tamar (Gen. 39) as a form of penance and to ensure that henceforth he would act more saintly.) The latter is a ridiculous homily. (It implies that the other brothers were not as saintly as Judah in that they did not take the same oath that Judah did (Krinsky). Or this interpretation is extremely far fetched because there is no allusion to it in the text.)

Ibn Ezra on Genesis 49:12:2

Jacob at first enumerated the tribes (Jacob in prophesying about his children first prophesied about the sons of Leah, then about the sons of the handmaids, and finally concerning the sons of Rachel. In prophesying about the sons of Leah, Jacob followed the order of their birth. However, in prophesying concerning the sons of the handmaidens he did not follow the order of their birth. That is what I.E. means by Jacob at first listed the tribes in order of their birth.) in the order of their birth. However, he listed Zebulun before Issachar because Issachar’s inheritance fell between Zebulun and Dan. (Hence Issachar is listed between Zebulun and Dan. Cf. Josh. 19.)

JPS 1985 Footnotes, Genesis 49:3

Or “His eyes are dark from wine,

Or HaChaim on Genesis 49:12:1

חכלילי עינים מיין, "He will be red-eyed from wine, etc." This is best understood as similar to Psalms 68,7: "He sets the prisoners free, safe and sound," as explained in Bamidbar Rabbah 4 that the Israelites were redeemed by G'd בכושרות, the word being divided into בכי, weeping and שירות, songs. The Egyptians did the crying, the Israelites the singing. חכלילי עינים, "red-eyed;" the colour red is reminiscent of judgments, everything connected with redness is an allusion to the power of judgment which involves the blood of one party versus the blood of his adversary. The reason Jacob said: מיין, from wine, is a reminder that judgment originates in wine, [had Adam not eaten from the tree of knowledge, i.e. the vine, judgment in the sense of retribution would have had no place on earth. Ed.]

Rabbeinu Bahya, Bereshit 49:12:1-3

חכלילי עינים מיין, “Red-eyed from wine,” This too is a hyperbole relating to the abundance of wine to be found in the tribal territory of Yehudah. Yaakov said that every person in the territory of Yehudah would have red-looking eyes due to the abundance of wine. The word חכלילי is really spelled backwards. Its meaning is as if it had been spelled כחלילי. The idea is that the people would actually have blue eyes, i.e. כחול, [women always used a blue tint to enhance the appearance of their eyes. According to the Talmud they used פוך, antimony, as eye-shadow to achieve this effect. Ed.] Just as women throughout the rest of the country colour their eyes blue so the eyes of the women of Yehudah would be coloured red from the abundance of wine. White teeth would be white by contrast due to the abundance of milk in the valley and the abundance of milk yielding flocks of sheep. According to Bereshit Rabbah 99,8 the word חכלילי is a composition of the three words חיך לי לי, i.e. when the palate, חיך, has tasted the wine of the land of Yehudah its owners will request refills of this beverage by saying לי, לי “more for me, more for me.” Onkelos believes that the mountains on the land of Yehudah are reddish looking due to the vineyards which cover them. This is why he described them was עינים, “eyes,” organs which are on top of the body. Mountains on earth are similar to the eyes in the body. He describes the valleys as white-looking due to the abundance of sheep and the milk they yield. The word שינים when used by the Targum here is related to שיני סלעים, the “teeth of rocks.” If you will examine this paragraph carefully you will find that it contains all the letters of the alphabet except the letter ז. The message is that the Kingdom of Israel as represented by Yehudah does not base its military victories on its arms, כלי זיין, as do the other nations whose inheritance is the power of the sword. The Jewish people did not conquer the land of Canaan because of superior arms or superior military skills of its soldiers. Its entire success or failure is due to the system of reward and punishment by which G’d operates in this world and specifically in the land of Israel. This is all symbolised by the fact that Yehudah’s name contains all the four letters of the Ineffable Name. When the Israelites act in accordance with G’d’s laws they will always be able to perform deeds of valour (compare Numbers 24,18). Their Kingdom will progressively become stronger and more secure and its inhabitants will not need to resort to force of arms at all. All of this is hinted at in the absence of the latter ז during the lengthy blessing given to Yehudah. There is also a moral message in the addition of the letter ד to the letters of the Ineffable Name in the name יהודה. The letter ד, meaning “four,” is reminiscent of the fourth day of creation, the day the sun was placed in orbit. Yehudah was also the fourth of Yaakov’s sons symbolising the fact that the fourth son was to shine forth just like the sun which was placed in orbit on the fourth day. The fact that the Kingdom of Yehudah is compared to the sun is already reflected in the words of the psalmist (Psalm 89,37) “his throne is as the sun before Me.” Alternatively, seeing that that the specific attribute of Yehudah has been described by Moses as זאת (Deut. 33,6), he has been crowned with the letter ז, already, so that there was no need for Yaakov to include this letter in Yehudah’s blessing here. Yaakov had already alluded to this when he said to Yehudah: “your hand will be on your enemies’ nape” (49,8). This was an allusion to the bow which is described as Yehudah’s weapon [The word קשת in this connection refers to the original קשת, the rainbow, which was the sign of G’d’s covenant with man (Genesis 9,12)]. This is the mystical significance of Samuel II 1,18 (where David eulogises King Saul) “He ordered the members of the people of Yehudah to be taught (the song of) the bow. It is recorded in the Book of Yashar.” We needed the verse in Deut. 33,6 to explain the meaning of the verse in Samuel. When Moses continued in Deut, 33,6 ידיו רב לו “his hands fight for him,” this helps round out the meaning of Yehudah’s blessings. We may also find an additional reason why the letter ז is the only letter of the alphabet missing in Yehudah’s blessing here. The reason is that Yehudah was the seventh of the “patriarchs” counting from Avraham, Yitzchak, Yaakov, Reuven, Shimon, Levi, Yehudah.” Accordingly, Yehudah corresponds to the number “seven,” i.e. the seventh day, the Sabbath. This is also why the word יודוך, “they will acknowledge you” appears in connection with Yehudah seeing that the psalmist also uses that word in connection with the Sabbath when he says (Psalm 92,2) טוב להודות לה', “it is appropriate to acknowledge the Lord on the Sabbath).” The words מטרף בני עלית also assume a new significance in that context, meaning that on the Sabbath it is appropriate to desist from the struggle to gain a livelihood, something comparable to the animal devouring its prey. Yaakov’s words parallel those of the Torah that on the Sabbath one must refrain from any manner of work, even the kind of work which helps one to stay alive in this world. When Yaakov continued: “when he crouched and lies down like a lion, or even like a lion cub, who dares to rouse him,” this also parallels what the Torah commands the Jewish people to do on the Sabbath, i.e. שבו איש תחתיו, “let every man remain in his place” (Exodus 16,29). The words ומחוקק מבין רגליו, are an allusion to the commandment to circumcise Jewish males on the eight’s day after birth. The performance of this commandment on time (unless there is danger to the baby’s life) overrides even the prohibition to perform work on the Sabbath. [the male organ which is situated בין רגליו, between the baby’s legs, is exempt from the commandment not to perform any work on the Sabbath. Ed.] Yaakov continued with אוסרי לגפן עירה ולשורקה בני אתונו, to alert us to the fact that the work prohibition on the Sabbath also includes one’s beasts as we know from Exodus 23,12: “in order that your that your ox and your donkey rest, etc.” The words כבס ביין לבושו, are an allusion to the requirement to sanctify the Sabbath by reciting a benediction over a cup of wine. When Yaakov added the word חכלילי עינים מיין, this may be a reference to the statements of our sages Berachot 43 that he who makes big steps (on the Sabbath) impairs his eyesight by doing so to the extent of 0.2%. By drinking a cup of wine on Friday night one can counteract the damage one has inflicted on his eyesight by taking big steps.

Radak on Genesis 49:12:1

Yaakov adds something else which is an exaggeration when he says: חכלילי עינים סותה, not only Yehudah’s clothing would be red but even his face and eyes. The word עינים describes the exterior appearance, as in Proverbs 23,29 למי חכלילות עינים? “Who suffers from redness of his eyes? The word עין, עינים, to describe an exterior appearance is also used to describe the manna in Numbers 11,7.

Radak on Genesis 49:12:2

ולבן שנים מחלב. Due to drinking a lot of milk his teeth are white. Some commentators understand the word שנים in our verse as describing the teeth-like points of the rocks being white from the drippings of excess milk by the sheep and goats. Accordingly, even these so-called teeth have to be explained allegorically, as a reference to the Messiah. [I believe that all the commentators who chose the path of interpreting Yaakov’s words allegorically, simply could not credit that he would waste his last few minutes on earth with describing mundane matters as being the essence of what he had to communicate to his children at that time, even if these words were garbed in poetic language. The sages were convinced that behind this lovely prose there must be hidden far more profound spiritual messages. Ed.]

Radak on Genesis 49:12:3

To continue with the “Messianic” interpretation. אסרי לגפן עירה, the word הגפן is a metaphor for the concept of the Jewish nation, כנסת ישראל, an expression used in the same sense in Psalms 80,9 גפן ממצרים תסיע, “You transplanted a vine (the people of Israel) from Egypt.” Just as the word גפן is used as a metaphor for the Jewish people in Psalms, so the word שרקה is used in a similar sense in Jeremiah 2,21, ואנכי נטעתיך שורק כלו זרע אמת, “whereas I had planted you as a vine, all with the choicest seed.” The prophet, of course, compares the Jewish people to a vine, normally yielding excellent grapes, but somehow having become corrupted. When such vines are at their best, the grapes they produce do not even have kernels, (i.e. seedless grapes)

Radak on Genesis 49:12:4

Yaakov continues with אסרי, this King Messiah, when he arrives, will tie together two vines, i.e. the Kingdom of Yehudah and the Kingdom of Ephrayim who had been bitter competitors until then, as predicted in clear language by Ezekiel 37,19 ועשיתם לעץ אחד”so that they will become a single stick.” The reason Yaakov chose the expression אסרי for this kind of unification can be well understood when we read in Hoseah 10,10 באסרם על שתי עוונותם, an expression used by the prophet when referring to these two kingdoms. The most effective union, one that is least likely to come undone, is the one described in Hebrew by the verb אסר and קשר respectively. עירה and בני אתונו, refer to the King Messiah of whom it has been said in Zecharyah 9,9 that he will appear riding on an ass, on a donkey foaled by a she-ass. Yaakov continues with כבס ביין לבושו, here the word לבושו is an alternate for בגדו a word also used in Psalms 45,9 an expression used in Kohelet as describing one’s words of wisdom and one’s good deeds. In other words, tangible phenomena that we are familiar with are used as substituting for meta-physical, abstract concepts by our sages and patriarchs. Yaakov refers to ביין with the vowel patach under the letter ב, meaning a specific wine as distinct from wine generally. The fragrance of good wine envelops the people who drink it. Compare Hoseah 14,8 זכרו כיין לבנון, “His scent is like the wine of Lebanon.” The wine Yaakov speaks of is well known for its fine bouquet. A similar reference to the fragrance of wine occurs in Song of Songs 7,10 וחכך כיין הטוב, “and the breath of your mouth is like the choicest wines.” We believe that the thrust of these allegorical interpretations is that if ever Yehudah were in difficulties in matters physical, then spiritual mental faculties should compensate for what he could not accomplish in the natural way. This is the definition of the Messiah in Isaiah 11,2 “the spirit of the Lord shall alight upon him; a spirit of wisdom and insight; a spirit of counsel and valor, a spirit of devotion and reverence for the Lord.” The prophet continues.והריחו ביראת ה' ולא למראה עיניו ישפוט ולא למשמע אזניו יוכיח ושפט בצדק דלים והוכיח במישור לענוי ארץ והכה ארץ בשבט פיו, וברוח שפתיו ימית רשע. “He shall sense the truth by his reverence for the Lord. He shall not judge what his eyes behold, nor decide by what his ears perceive; thus shall he judge the poor with equity and decide with justice for the lowly of the land. He shall strike down with the rod of his mouth and slay the wicked with the breath of his lips.” ובדם ענבים סותה, Yaakov mentions the appearance as something comparable to how it appears after it has been laundered, whereas he describes the wine as symbolic of a pleasant fragrance but here he uses it in connection with the external appearance of something. All these hyperboles are just that, a parable.

Radak on Genesis 49:12:5

He continues: חכלילי עינים מיין ולבן שנים מחלב, having already mentioned wine as symbolising fragrance as well as symbolising an impressive appearance, he did so because he views them as the most appropriate description of something that looks pleasant and inspiring. Such a perception of what looks beautiful is also echoed in Lamentations 4,7 ”Her elect were purer than snow and whiter than milk,” and in Song of Songs 5,10 the example for such a lovely appearance is “my beloved is clear-skinned and ruddy.” The appearance of wine is most impressive and it is reddish and sparkling as described in Proverbs 23,31 “do not ogle that red wine as it lends its colour to the cup.” It is described as if giving off sparks. Pure white colour is also extolled in Exodus 24,10 when the elders before the revelation at Mount Sinai feasted their eyes on a Divine appearance described as “like a brick of sapphire, and the essence of the heavens in purity.” The whitest parts of the human body are the teeth They are praised for their whiteness also in Song of Songs 6,6 where their whiteness is compared to that of “a flock of ewes climbing up from the washing pool.” [The author continues in this vein for a few more lines. Ed.] The point he is trying to make is that over and beyond any physical perfection we know of in this world, the perfection of virtues, albeit intangible, is superior to anything perfect but tangible on earth. Hence the superiority of the Messiah with his virtues and supernatural qualities. Yaakov, using his prophetic insights, addresses each of his sons with the degree of prophetic insight he has been granted in describing the future in store for him.

Ramban on Genesis 49:12:1

HIS EYES ARE ‘CHACHLILI’ (FROM WINE). The Commentators (Rashi, Ibn Ezra, and R’dak.) say that the word chachlili denotes redness, and it means that his eyes will become red from drinking much wine. Of similar meaning is the verse, Who hath ‘chachliluth’ (redness) of the eyes? (Proverbs 23:29.) Now it appears to me that this is a case of a word whose letters are transposed, (Thus, instead of the order of the letters being cheth, kaf, lamed, it should be understood as if it were written: kaf, cheth, lamed, suggesting the act of painting, as will be explained further.) it being derived from the expression, Thou didst paint (‘kachalt’) thine eyes. (Ezekiel 23:40.) The lamed is doubled — [chachlili] — as is customary in many places, and it denotes the process of painting eyes which is known and frequently mentioned in the words of our Rabbis. In Arabic also its name is “al kachul.” The verse is thus stating that Judah’s eyes are colored with wine for just as others paint them with puch (eye-paint), (Jeremiah 4:30.) which is the Arabic “al kachul,” so does he paint them with wine, and just as others whiten their teeth with ointments, so does he whiten them with milk, the comparison indicating the abundance of wine and milk in Judah’s land, just as Onkelos mentioned. (“His mountains will be red with his vineyards, and his wine-presses will drip with wine” (Onkelos).) Similar in meaning is the verse, Who hath ‘chachliluth’ of eyes, (Proverbs 23:29.) [the letters in the word chachliluth are to be transposed to read] kachliluth” (paint), with the verse stating that the drunkard has his eyes painted by wine and he cannot hide his drunken state. It is possible that the verse is stating, “Who has coloring of eyes?” meaning “who needs to paint his eyes always? They that tarry long at the wine, (Proverbs 23:29.) since the wine dims their eyes, causing them to tear, and be consumed away in their sockets, (Zechariah 14:12.) thus making it necessary for him to have his eyes constantly painted.” Scripture, in the book of Proverbs, is thus speaking of the disgrace of wine and the external evils of contentions and wounds which befall he who drinks it in abundance, while in his house there will always be the cry of “Woe” and “Alas.” (Proverbs 23:29.) It then also mentions this specific harm which affects his body, namely, the dimming of his vision, and many other sicknesses. This is a correct interpretation and elucidation of the subject.

Rashbam on Genesis 49:12:1

חכלילי, the redness of eyes is called thus.

Rashbam on Genesis 49:12:2

ולבן-שנים, the result of drinking milk produces this whiteness of the teeth. We find a parallel expression in Song of Songs 5,1 שתיתי ייני עם חלבי, “I have drunk my wine with my milk.” Isaiah 55,1 describes a similar theme,בלא כסף ובלא מחיר יין וחלב, “(come buy). without money or any cost, wine and milk. “The word “ul-ven,” must be understood as if it had the vowels making it “ulavan.” When it is in a possessive mode, the grammar is quite in order so that it is ulven. In a similar possessive mode in Deuteronomy 32,14 we find “vachalev tzon,” describing “the chalav of sheep.”

Rashbam on Genesis 49:12:3

(3) UL'VEN (WHITENESS). Like "lavan" (white). When it is in the construct case, one says "ul'ven," as from "halav" (milk), we get (Deut. 32:14) "vahalev tzon" ("milk of flocks").

Rashi on Genesis 49:12:1

חכלילי [HIS EYES] ARE RED — חכלילי denotes redness, as the Targum renders it: they shall become red. Similar is (Proverbs 23:29) “who hath redness (חכלילות) of eyes?” Redness of eyes is associated with wine because that is what usually happens to those who drink much wine — their eyes become red.

Rashi on Genesis 49:12:2

מחלב [AND THE WHITENESS OF HIS TEETH IS] FROM MILK— because of abundance of milk, for there will be in his land good pasture for herds of flock. The verse is therefore to be explained as follows: There will be redness of eyes because of abundance of wine and there will be whiteness of teeth because of abundance of milk (the ם of of מיין and מחלב is not the מ comparativum: “His eyes shall be redder than wine etc.”). According to the Targum עינים means mountains which are called thus because from thence as a point of observation one can see afar off (i.e. it translates by “the mountains are red with wine”). He (Onkelos) further translates the verse in a different way, taking עינים in the sense of fountains and continuous flow of the wine-press. The word נעווהי which Onkelos uses signifies his wine-presses. It is an Aramaic word that occurs in (Avodah Zarah 74b): “as for a tank (נעוא), cleanse it with hot water”. (The translation of the Targum is therefore: “His vats will stream with wine”.) The words יחורון בקעתה his valleys (the places wore mountains are, as it wore, cloven, בקע) are the Targum of [לבן] שנים, taking the second word in the sense of שני הסלעים rocky crags (cf. 1 Samuel 14:4 and Rashi on פי החירות Exodus 14:2 — where פִי = שִׁנַּיִם — and the reference there to the valley between the rocks).

Rav Hirsch on Torah, Genesis 49:12:1

Er sieht dieses sein letztes Geschlecht: sieht die Wiederkehr des Paradieses auf Erden, die ganze Natur paradiesisch verjüngt, die Menschengröße nicht in Unterjochung und Zerstörung der Menschen, an dem Gewande ihrer Großen kein Tropfen Menschenblut, und er sieht dies Geschlecht — (הכלי: nur bei Augen, glühende Glänze) — feurigeren Auges als Wein, weißer an Zähnen als Milch — Lebensmut und Lust sprüht ihnen aus den Augen, die Weiße der Zähne zeugt von ihrer Gesundheit. —

Rav Hirsch on Torah, Genesis 49:12:2

Dies war etwas von dem אחרית הימים von welchem Jakob seinen Söhnen wohl noch ein mehreres hatte enthüllen mögen, als ihm vergönnt war. —

Sforno on Genesis 49:12:1

חכלילי עינים מיין, the fifth of the identifying marks of the Messiah will be the onset of an unusually long period of economic progress, plentiful harvests, etc. This has also been predicted in Psalms 72,16 “let abundant grain be in the land to the tops of the mountains, let his crops thrive like the forest of Lebanon.” Our sages have paraphrased this in Shabbat 30 when they described the affluence in messianic days by crediting the soil of Israel with producing ready to eat rolls and garments made of the finest wool.

Steinsaltz on Genesis 49:12

Red-eyed from drinking much wine, and white-toothed from milk.

Tur HaArokh, Genesis 49:12:1

הכלילי עינים מיין, “red-eyed from wine;” due to the large quantities of wine he consumes his eyes will reflect the redness of that wine. Similarly, the amounts of milk consumed will be reflected in the whiteness of his teeth. Other commentators understand the word שנים as referring to the crags of a rock, suggesting that milk will be flowing from between crags in the rocks. Still other commentators interpret the word חכלילי as a comparative mode, meaning that the eyes will be even redder than wine, and the teeth even whiter than milk. Nachmanides says that the meaning is exactly the reverse, i.e. citing Ezekiel 23,40 כחלת עיניך, “you daubed your eyes.” The letter ל was repeated here, something not unusual. The message Yaakov conveys is that whereas normally women daub their eyes with a bluish coloured cosmetic, Yehudah will employ reddish looking cosmetic for that purpose. Similarly, whereas others whiten their teeth by applying cosmetics, Yehudah will use milk instead. The entire verse is a euphemism for the abundance of both wine and milk that Yehudah will experience in his territory. The wine will drip from his eyes like tears, so that envious youngsters will have to use cosmetics constantly in order to compete.

Tze'enah Ure'enah, Vayechi 64

“His eyes are reddened from wine” [49:12]. There will be so much wine in the land of Judah that their eyes will be red from drinking so much. (Rashi, Genesis, 49:12.)

Tze'enah Ure'enah, Vayechi 65-67

“His teeth are whiter than milk” [49:12]. There will be so much milk in the land of Judah that their teeth will be whitened because of the milk. (Rashi, Genesis, 49:12.) Another explanation of “His eyes are reddened from wine” [49:12]. The hills are red because of the grapes that will pour over the hills. “His teeth are whiter than milk” [49:12]. The valleys will be white from milk that will pour out of the cattle from an excess of milk. (Rashi, Genesis, 49:12.) Bahya writes. There is no letter zayin in the section regarding Judah though all the other letters of the alphabet are found in this section. The explanation is that the kingship of Israel came through Judah, who waged war with the nations, and won all the wars not with weapons, (The Hebrew term is clei zayin, and is a play on the word zayin, as in the name of the letter.) that is swords and bows, but they won the wars with the name of the Holy One, who helped Israel with all the wars. Therefore, the name of Judah includes all the letters of the name of the Holy One, (That is, the Tetragrammaton.) and dalet was added to Judah, in addition to the name of the Holy One. This shows us that Judah was the fourth son of Jacob’s children. The kingdom of Judah was compared to the sun, which was created on the fourth day. Just like the sun shines and illumines in the sky, it strengthens during the day, so too the kingdom of Israel will strengthen before long, as the verse says, “his throne, as the sun before Me” [Psalms, 89:37]. (Bahya, Genesis, 49:12.)

Midrash

The Midrash explains that wine is harsh, as thirteen woes are spoken about it, and those who drink excessively face woe, sorrow, strife, complaining, wounds without cause, and redness of eyes. It is sweet to those who drink according to their needs or are old. Those who leave Torah for wine will face negative consequences. The text also discusses the importance of orienting one's heart during prayer, the red eyes from wine indicating devotion to Torah, and the symbolism behind the blessings of Jacob to his sons. Judah is praised for saving lives, and the verse about Judah's eyes being red from wine is interpreted to signify abundance in his domain.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 10:2

“When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16). “She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]” (This is expounded as though it was written baḥataf, meaning hurriedly.) (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim, (The book of Leviticus.) which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places (The altars used for idol worship were built on high places.) [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15). (The nations caused Israel to suffer more than God wanted them to suffer. ) “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine (Israel.) to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written, (The word is written with a yod, kis, but is read with the letter vav, kos.) as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16). (The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b).) That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion. (The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting.) “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22). Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman. (Who commits adultery.) “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged (Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.) time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.” “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22). (See Bemidbar Rabba 9:35, which describes the punishment of the adulterer.) “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause, (Namely, is suffering needlessly because of the adultery which she committed.) and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse, (On the adulterous woman.) just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose, (I have seen menstrual blood.) and he does not withdraw. (All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda.) Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world, (Noah had three children, so if one was cursed, a third of the world was cursed.) was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified (See Deuteronomy 23:2.) as he was castrated. “Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine, (In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a.) he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).

Bamidbar Rabbah 21:9

That which the verse said: “Casting lots may quiet contentions” (Proverbs 18:18) – because he had written an indicator for each and every tribe, from Jacob: “Zebulun shall dwell at the shore of seas” (Genesis 49:13); “Issachar…lying among the sheepfolds” (Genesis 49:14); “from Asher, his bread is rich” (Genesis 49:20) – you have permission to distribute only by means of lots. “According to the lot one’s inheritance shall be divided, whether numerous or few” (Numbers 26:56). The lot entailed miraculous acts: Elazar son of Aaron was dressed in the Urim and the Tumim, and the receptacle of the lots was before Joshua, as it is stated: “I will cast lots for you here before the Lord [our God]” (Joshua 18:6). Before the lots are drawn, Elazar says by means of the Divine Spirit: Such and such tribe will be drawn, which will receive in such and such place. Joshua extends his hand and it is drawn, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned [by lot]” (Joshua 19:51). Moreover, the lot would cry out as it is being drawn: ‘I am the lot of such and such tribe; I have been drawn in such and such place.’ From where is it derived that the lot would speak? It is as it is written: “According to [al pi] (Literally, by the mouth, or at the directive.) the lot.”

Bereshit Rabbah 98:10

“His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12) “His eyes shall be red” – Rabbi Azarya, Rabbi Yonatan ben Ḥagai, and Rabbi Yitzḥak ben Rabbi Maryon, and some say in the name of Rabbi Yosei bar Ḥanina: Most of the Sanhedrin were from Judah. What is his source? “His eyes shall be red [and his teeth white from milk]” – as they sit and arrange matters of Torah with their teeth until they express them clearly like milk. (They would constantly review their studies aloud until they understood them with absolute clarity. ) Another matter: “His eyes shall be red [ḥakhlili] from wine” – these are the residents of the south, whose eyes are bright [keḥulot] and who possess great strength for Torah study. “And his teeth white [ulven shinayim] from milk” – wine is better for a person of years [leven shanim] (Above the age of forty.) than milk is for a baby. One stood with another in the South. He said to him: ‘If you drank red wine, it is [good] wine. But if you drank white wine, you have drunk lower-quality wine.’

Bereshit Rabbah 99:8

“Judah, you shall your brothers acknowledge; your hand will be at the nape of your enemies; your father’s sons will prostrate themselves to you” (Genesis 49:8). Simeon and Levi, too, emerged with their faces crestfallen, and Judah feared that [Jacob] would mention the incident of Tamar to him. He began calling him: “Judah, you shall your brothers acknowledge [yodukha].” The Holy One blessed be He said to him: ‘You confessed [hodeita] (Hodeita has the same root in Hebrew as the term yodukha. ) in the incident of Tamar; your brothers will acknowledge you to be king over them.’ “Your hand will be at the nape [beoref] of your enemies” – this is David, who descended from him, and in whose regard it is written: “My enemies, You had them turn their backs [oref] to me” (II Samuel 22:41). “Your father’s sons will prostrate themselves to you” – Isaac said to Jacob: “Your mother’s sons” (Genesis 27:29), as he had only one wife, Rebecca. But Jacob, who had four wives, said to Judah: “Your father’s sons.” “Judah is a lion cub; from prey, my son, you ascended. He crouches, lies like a lion; and like a great cat, who shall rouse him” (Genesis 49:9). “Judah is a lion cub; from prey, my son, you ascended” – from the prey of Joseph, as you said: “What profit [is there if we kill our brother and conceal his blood?]” (Genesis 37:26). Alternatively, “from prey” – from the prey of Tamar, as you saved four lives – you, Tamar, and her two sons. (When Tamar’s pregnancy became known, Judah sentenced her to death, thinking she had committed sexual immorality. When she proved to him that he was the father, he conceded that she was innocent and ordered her life spared, after which she gave birth to twins. See Genesis, chapter 38. ) The Holy One blessed be He said to him: ‘You saved four; I will save four of your descendants – Daniel, Ḥananya, Mishael, and Azarya.’ He called him four names: “Judah is a lion cub”; “he crouched and lay like a lion, and like a great cat, [who shall rouse him?]” (Numbers 24:9). (Thus, Judah is referred to as a lion, a cub, again a lion, and a great cat. ) “The scepter shall not depart from Judah, or the ruler’s staff from between his feet, until Shilo arrives; and to him nations will assemble” (Genesis 49:10). “The scepter shall not depart from Judah” – this is the royal throne: “Your throne is of God forever; the staff of righteousness” (Psalms 45:7) – when? “The ruler’s staff from between his feet” – with the arrival of the one to whom kingship belongs, of whom it is written: “With feet will the crown [of pride of the drunkards of Ephraim] be trampled” (Isaiah 28:3). “Until Shilo arrives” – the one to whom kingdom belongs [shelo]. “And to him nations will assemble [yik’hat]” – the one who dulls [mak’heh] the teeth of all the nations, as it is stated: “They will place hand over mouth; their ears will be deafened” (Micah 7:16). Alternatively, “and to him nations will assemble” – the one for whom the nations of the world will assemble, as it is stated: “The root of Yishai, that stands as a banner of the peoples, nations will seek him” (Isaiah 11:10). (In other words, the verse here is a reference to the Messiah, as is the verse in Isaiah. ) “He will bind his foal to the vine, and to the branch of the vine his donkey’s foal; he launders his garments in wine, and in the blood of grapes, his clothes” (Genesis 49:11). “He will bind his foal to the vine” – when He will gather all of Israel, which is called “vine,” as it is stated: “You transported a vine from Egypt” (Psalms 80:9). “And to the branch of the vine his donkey’s foal” – this is the one in whose regard it is written: “He is humble, and riding upon a donkey…” (Zechariah 9:9). Another matter: “And to the branch of the vine his donkey’s foal” – it is the one who plants all of Israel like a vine branch. How does he do so? “I will sprinkle pure water upon you” (Ezekiel 36:25). “He launders his garments in wine” – as wine is abundant within his borders. And in the blood of grapes, his clothes [suto]” – suto is nothing other than error, as it is written: “If your brother…will entice you [yesitekha]…” (Deuteronomy 13:7). (This is referring to one who incites another to engage in idol worship.) If they err in halakha, it will be laundered within his domain. (It will be clarified before the Great Sanhedrin, in the Temple, which is located in the tribal portion of Judah.) “His eyes shall be red from wine, and his teeth white from milk” (Genesis 49:12). “His eyes shall be red [ḥakhlili] from wine” – from here you learn that wine is abundant in his domain, like a person who says to another: ‘Pour for me, and again, as my palate is sweet to me, a sweet palate for me, for me [ḥeikh li li].’ “And his teeth white from milk” – due to the merit of the Torah, “if your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18).

Midrash Mishlei 23:3

[3] (Proverbs 23:29): "Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes?" Rabbi Simon said: Come and see how harsh wine is, for thirteen woes [denoted by the hebrew letter vav in the Genesis verse below] are spoken about it at first impression, and these are: (Genesis 9:20-25): "- Noah began and planted a vineyard, and he drank from the wine and became drunk, and he uncovered himself within his tent, and Ham, the father of Canaan, saw the nakedness of his father, and he told his two brothers outside, and Shem and Japheth took the garment, and they placed it upon both their shoulders, and they walked backward, and they covered the nakedness of their father, and their faces were turned backward, and they did not see their father's nakedness, and Noah awoke from his wine, and he knew what his small son had done to him, and he said, 'Cursed be Canaan; a slave of slaves shall he be to his brothers.'" Solomon came and explained with his wisdom: "Who has woe?" - to one who is drunk; "Who has sorrow?" - woe to this one, woe to his fathers, as it says (Deuteronomy 21:18): "If a man has a stubborn and rebellious son." "Who has strife?" - since he becomes drunk with his wine, he reveals a secret between a man and his friend, and he sends disputes. "Who has complaining?" - since he becomes drunk with his wine, he utters excessive complaints. "Who has wounds without cause?" - since he becomes drunk with his wine, he goes and inflicts a wound and bruise for no reason. Why? Because he has no judgment. "Who has redness of eyes?" - if a person merits and drinks according to his needs, it is sweet to his palate. Rabbi Ishmael expounded: (Genesis 49:12): "Red-eyed from wine" - give him wine, for it is pleasant to his palate. And to whom is it pleasant? Rabbi Eliezer says: to one who drinks according to his needs. Rabbi Joshua says: to an old man, as it is said (Genesis 49:12): "and white-toothed from milk." Rabbi Jeremiah said: Do not read "white-toothed" but "white of years": just as this milk soothes the mind of an infant, so does wine restore the mind of an old man. What is written after it? (Proverbs 23:30): "Those who linger over wine, who go to search for mixed wine." Rabbi Eliezer said: Woe to him who leaves the words of the Torah and rises early for wine, what is written after it? (Proverbs 23:31): "Do not look at wine when it is red, when it sparkles in the cup" - Rabbi Yochanan said: "In the pocket" is written, and "in the cup" is read, and why is this? The buyer gives his eyes to the cup, and the seller gives his eyes to the pocket. What is written after it? (Proverbs 23:32): "In the end, it bites like a snake and stings like a viper" - just as the snake bites and kills, so does wine bite and kill, just as the viper distinguishes between death and life, so does wine distinguish between death and life.

Midrash Tanchuma, Vayechi 10:22

His eyes shall be red with wine (Gen. 49:12). You learn from this verse that he devoted himself to the study of the Torah. The word hakhlili (red) should be read as hekh li li (“it is tasty to me”), that is, the wine of the Torah is sweet to me. And His teeth white with milk (ibid.). That is, if they should sin, they shall be made as white as snow, because of the Torah (they study).

Pesikta Rabbati 33:1

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

Ruth Rabbah 2:2

Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain. (Which was woven from linen. David prepared various materials for the construction of the Temple.) That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious; (Elḥanan may be interpreted as the two words El ḥanan, God was gracious.) “son of Yarei” – a son who was growing up in the forest [ya’ar]; “Oregim,” as he was engaged [in preparing] the curtain. (Oregim means weavers.) Alternatively, “Oregim,” they would raise halakhot before him, and he would weave them. (He would organize them coherently.) Alternatively, these are the Sanhedrin, who would weave matters of Torah with him. “To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [nishba] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [shekiyem] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin (The court that distinguishes between truth and lies [kazav].) was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12). (This verse was stated by Jacob in his blessing to Judah.) They would arrange the halakha with their teeth until they would express it with the clarity of milk. (They would constantly review their studies aloud until they understood them with absolute clarity.) “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [serufim], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18). (Abraham was thrown into a fiery furnace due to his belief in God and opposition to idolatry (Bereishit Rabba 38:13); Isaac allowed himself to be bound to the altar, assuming he would be slaughtered and burned; and, according to the Zohar, Jacob also was willing to die for the sake of God (Matnot Kehuna).) “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [Beit Leḥem] in Judah. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He. (God is also referred to as the Ancient One (Daniel 7:9).) Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple. “They are the potters [yotzerim]” (I Chronicles 4:23) – these are Boaz and Ruth. (The creators [yotzerim] of the royal house of David.) “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes; (I Kings 3:16–28.) that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite.

Quoting Commentary

Solomon emphasizes the importance of showing compassion and providing physical and mental support to strangers who have been uprooted from their homes, comparing them to wandering birds and highlighting the significance of friendly words and gestures over material assistance. Yehuda's scholars are praised for their thorough analysis and debate in developing clear and immutable laws, with the mehokek referred to as a legislator who clarifies the law through group study and debates with students. Yehudah's blessing of abundant wine and milk is symbolized by his eyes dark from wine and teeth white from milk, reflecting the topographies and colors of his land. The zariz is described as a facilitator who serves others diligently and brings blessings, rather than a philosopher or charismatic leader.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:2

The strengths of [the scholars of] Yehuda were just the opposite, because their reasoning did not permit them to arrive at the truth so readily. However, [this weakness turned out] to be their strength [because they were forced] to render decisions only after thorough analysis and debate, so that they would bring to light such clearly defined laws that it would be impossible not to follow them. That is why Yehuda is referred to as a mehokek [legislator], because a mehokek weighs [the issues] and excavates by the spring of wisdom [and thereby] produces and clarifies the law. Pertaining to the verse, “His teeth are whiter than milk,” (Gen. 49:12.) the rabbis expounded in Bereshis Rabbah (chapter 98) that the Rabbis [of Yehuda] study in groups of two (Both shinnayim, meaning “teeth,” and shenayim, meaning “two” or “both” have the same letters, and vary only in their pronunciation.) and systematize the laws, thereby producing results that are as pure as milk, which results in hok lo ya’avor, (The words hok and mehokek are derived from the same Hebrew root.) immutable laws.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:3

Similar [is the intent] of the verse, “The scepter shall not depart from Yehuda nor the legislator from between his feet.” [This should be translated instead as, “The scepter shall not depart from Yehuda, nor he who legislates from between his feet], as the words ‘between his feet’ pertain to the legislator, [not to Yehuda].” (The Netziv is making two points regarding the verse: that mehokek is to be translated as “legislator” and not “scepter,” and that “between his feet,” refers to the mehokek, “legislator,” rather than Judah. See Ha’amek Davar, Gen. 49:12, where this is elaborated on in more detail.) [This indicates that the mehokek, who develops new laws, does so “from between his feet” – that is, with the assistance of his students.] The most effective means of clarifying the law is through analyses by groups of scholars [in study] and their debates by and with the students. In those days, the rabbi or teacher would sit on a bench, and the students would sit before him on the ground, as it is written in Tractate Sanhedrin 17b: “He, [the teacher], would judge cases before them [the students, who were sitting on the ground before him].” In Tractate Bava Metzia 84b, it is written that “Rabban Shimeon, the son of Gamliel, and R. Yehoshua, the son of Korcha, were sitting on benches, while R. Elazar, the son of R. Shimeon, and Rebbi, were sitting before them on the ground, whereupon they [R. Shimeon and Rebbi] raised questions and answered them.” [This illustrates] that the phrase, “he who legislates from between his feet,” [refers to studying with others and debating with students]. Further, it states in Tractate Sanhedrin 5a that “‘he who legislates from between his feet’ refers to the descendants of Hillel, who teach Torah in public, and to students who, through debate, bring the laws to light.”

Rabbeinu Bahya, Shemot 27:20:2

In this verse Solomon warns man to have pity on the stranger who has been exiled from his birthplace and from his homeland. Seeing that the Torah has already warned us on numerous occasions not to take unfair advantage of aliens neither with words nor with money, as is written in (Exodus 22,20 as well as 23,9), Solomon adds some additional dimension to this legislation. When meeting people who have been uprooted from their homeland and families we owe such people that we 1) provide them with the physical requirements such as food, clothing and lodging, as well as 2) to help their mental state by treating them in a friendly manner. Solomon uses the verse preceding the one we have quoted to compare wandering birds to wandering, homeless strangers. A person who had to leave his home environment is compared to a bird which had to leave its nest. The simile of “oil and incense” used by Solomon in Proverbs refers to the physical sustenance we have to give to strangers, while the simile of “sweetness of a friend” represents the friendly attitude we are to display towards the stranger. This is to be augmented by friendly encouraging words on our part. One should not merely flatter the stranger by paying lip-service to these warnings but to be genuinely concerned about the stranger integrating in his new home. The words “better than one’s own counsel,” reflect Solomon’s comparison between physical sustenance and words of encouragement. He considers the latter as even more important than the former. Our sages in Ketuvot 111 state that he who “shows the white of his teeth” i.e. smiles at him, has done a better service (to the stranger) than the one who fed him milk to drink. The statement is based on Genesis 49,12: “his teeth are whiter than milk.” The sages play on these words, saying: “do not merely read them as ולבן שנים but as ולבון שנים, ‘and the white colour of teeth.’” This sentiment has been echoed by Isaiah 58,7 who compares fasting with performing loving deeds and says that sharing one’s bread with the hungry impresses the Lord more than the kind of piety such as fasting which is not accompanied by good deeds. In Isaiah’s opinion that verse reflects what Solomon meant by שמן וקטרת, supplying the needy with physical needs and comforts. Isaiah continues in the same chapter verse 10, saying: “and to offer your compassion to the hungry.” He meant that merely offering to alleviate his physical hunger is not enough. This is what Solomon meant when he spoke about מתק רעהו.

Rashi on I Samuel 20:30:3

Straying. Because of the vineyards. And that is the winepress, as in 'purge the winepress' (Maseches Avodah Zorah 74b.) [and] 'His winepresses will drip with wine,' (Bereishis 49:12 Targum Unkelus.) in the Targum's translation of 'His eyes are red [from wine].'

Tribal Lands, Chapter 5; Yehudah 53

He ties his foal to the grapevine, his donkey to a choice vine; He washes his garment in wine, his robe in blood of grapes. His eyes are dark from wine, His teeth are white from milk. Genesis 49:11–12

Tribal Lands, Chapter 9; Naphtali 24

The zariz is not a philosopher or the charismatic leader of a group. The zariz is a facilitator, eager to serve, and his constant activity on behalf of others brings him blessing. (Hirsch, Genesis 49:12.)

Tribal Lands, Foreword 18

Nachmanides explains that Yehudah’s eyes will not be red with intoxication (see Rashi, Ibn Ezra, RaDaK), but rather colored with wine; just as others paint (their eyes) with eye paint, which in Arabic is el kachul, Yehudah paints them with wine; others whiten their teeth with ointments, Yehudah whitens them with milk – this is to highlight the abundance of wine and milk in Yehudah’s nachalah (Ramban Bereishit 49:12). Yehudah is blessed with two divergent topographies and colors – the steep hills perfect for terraced vineyards depicting the blue of oxidized wine, and the Judean wilderness, a rock desert for grazing animals who will produce white milk.

Talmud

The Talmud discusses the effects of wine, indicating that it can induce drunkenness and has a pleasant flavor. It also mentions that wine is suitable for both the young and the old. Rabbi Yoḥanan's opinion is supported, stating that whitening one's teeth by smiling is better than giving milk to drink.

Ketubot 111b:17

And lest you say that this wine does not inebriate those who drink it, the verse states: “And his vesture [suto] in the blood of grapes” (Genesis 49:11). This verse indicates that these wines will induce [mesit] a state of drunkenness. And lest you say that this wine has no flavor, the verse states: “His eyes shall be red [ḥakhlili] with wine” (Genesis 49:12). This unusual term is read homiletically as follows: Each palate [ḥeikh] that tastes it says: This is for me, for me [li li]. And lest you say that the wine is good for the young but it is not good for the old, the verse states: “And his teeth white [leven shinayim] with milk” (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as leven shanim, one of years, i.e., an elderly person.

Ketubot 111b:19

The Gemara comments: This interpretation supports the opinion of Rabbi Yoḥanan. As Rabbi Yoḥanan said: One who whitens his teeth to his friend by smiling at him is better than one who gives him milk to drink, as it is stated: “And his teeth white [leven shinayim] with milk” (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as libbun shinayim, the whitening of teeth. Likewise, the phrase: With milk, can be read as: Than milk.

Tanakh

In Deuteronomy 33:7, it is stated that Judah's hands should be made strong by God to help him against his enemies.

Deuteronomy 33:7

And this he said of Judah: Hear, יהוה, the voice of Judah And restore him to his people. Though his own hands strive for him, (Though his own hands strive for him Better (vocalizing rab with pathaḥ) “Make his hands strong for him.” Cf. rabbeh, Judg. 9.29.) Help him against his foes.

Targum

The Targums on Genesis 49:12 describe the eyes of the king Meshiha as beautiful like pure wine, unable to look upon uncleanliness or bloodshed, and his teeth as pure as milk, refraining from eating stolen or torn food. His mountains will be red with vines, winepresses flowing with wine, hills white with grain and flocks of sheep.

Onkelos Genesis 49:12

His eyes are red from wine, [His mountains will become red with his vineyards, / His winepresses will be flowing with wine,] and his teeth are white [from an abundance of] milk [His valleys will appear white from the abundance of grain and sheep].

Targum Jerusalem, Genesis 49:12

More beautiful are the eyes of the king Meshiha to behold than pure wine; they will not look upon that which is unclean, or the shedding of the blood of the innocent. His teeth are employed according to the precept rather than in eating the things of violence and rapine; his mountains shall be red with vines, and his presses with his wine, and his hills be white with much corn and with flocks of sheep.

Targum Jonathan on Genesis 49:12

How beautiful are the eyes of the king Meshiha, as the pure wine! He cannot look upon what is unclean, nor on the shedding of the blood of the innocent; and his teeth, purer than milk, cannot eat that which is stolen or torn; and therefore his mountains are red with wine, and his hills white with corn, and with the cotes of flocks.

זְבוּלֻ֕ן לְח֥וֹף יַמִּ֖ים יִשְׁכֹּ֑ן וְהוּא֙ לְח֣וֹף אֳנִיֹּ֔ת וְיַרְכָת֖וֹ עַל־צִידֹֽן׃ 13 J Zebulun shall dwell by the seashore; He shall be a haven for ships, And his flank shall rest on Sidon.
Yaakov describes God's desire to bestow blessings on His people, surpassing even the joy of His children receiving them. The fear of God brings confidence and comfort, as seen with the midwives who were granted houses for fearing God. Zebulun's commercial activities will support Issachar's Torah studies, emphasized in various commentaries. The Hillazon emerges every seventy years in Zevulun's territory. Zebulun and Issachar had an agreement to support each other, with Zebulun's maritime activities benefiting Issachar's Torah study. The tribes were blessed according to their needs, with Moses sealing the blessings. The significance of the twelve standards for the tribes of Israel is explained, each corresponding to the gemstones of the High Priest's breastplate. Zebulun's love for items by the sea is linked to his lineage, and drawing water during a festivity is explained through examples from Asher and Zebulun. Jonah's story at the water-drawing festivity illustrates how the holy spirit rests on a happy heart. Zebulon's settlement by the sea and dominion over havens is described in the Targum.

Chasidut

Yaakov describes the overwhelming desire of G’d to bestow His largesse on His people, with the satisfaction G’d derives from being able to do this for His “children” exceeding even the joy of His children when receiving all these blessings (Kedushat Levi, Genesis, Vayechi 11). The fear of God brings confidence and comfort, leading to a settled mind and peace, as seen in the example of the midwives who feared God and were granted houses by Him (Mei HaShiloach, Volume I, Exodus, Shemot 1).

Kedushat Levi, Genesis, Vayechi 11

Genesis 49,12. “his eyes are darker red than wine; his ‎teeth are whiter than milk.” [These words clearly ‎are hyperbole, as Yaakov on his deathbed would not indulge in ‎poetry for poetry’s sake. Ed.] ‎ It is an accepted principle that when a human being (Torah ‎observant Jew) is desirous of obtaining the material blessings of ‎this world, he is immediately overcome by the realization that in ‎return for receiving such blessings he must intensify his ‎attachment, ‎דבקות‎, to his Creator Who has provided these ‎blessings for him. Yaakov attempts to put the mind of such ‎people at ease, basing himself on the statement in the Talmud ‎‎Pessachim 112, that even though the calf is very anxious to ‎drink from the milk of its mother, the mother cow is even more ‎anxious to supply the calf with its milk. In this parable the “calf” ‎is the Israelite, and the “mother cow” is the provider of the milk, ‎i.e. G’d. Yaakov describes the overwhelming desire of G’d to ‎bestow His largesse on His people. The satisfaction G’d derives ‎from being able to do this for His “children,” exceeds even the joy ‎of His children when receiving all these blessings.‎

Mei HaShiloach, Volume I, Exodus, Shemot 1

“And these are the names … And it was, because the midwives feared God, that He made them houses.” (Shemot, 1:1,21) It is the nature of human fear that when one experiences it he has no peace of mind, for fear is the opposite of peace of mind. However, with the fear of God, one experiences confidence and comfort. “And He made them houses,” teaches of this, for “houses” teaches of an organized, settled mind; and then it follows that when they had a settled mind from the fear of E-lohim they had no fear from the decree of Pharaoh. This is “and He made them houses.” This is the explanation of the verse (Bereshit, 49:13), “Zevulun shall dwell on the ocean shore, and he shall be a shore for ships,” for “ocean” teaches of fear and “ship” teaches of a settled mind. As it is said in the Gemara (Bava Metsia, 9b), “a ship is at rest.”

Commentary

Jacob's prophecy regarding Zebulun in Genesis 49:13 foretells that his portion will border the sea, providing a haven for ships and connecting to Sidon, a renowned harbor. Zebulun's commercial endeavors will support Issachar's Torah studies, leading to Moses blessing Zebulun before Issachar in Deuteronomy 33:18. This support is emphasized in various commentaries, highlighting the symbiotic relationship between Zebulun's maritime activities and Issachar's scholarly pursuits.

Chizkuni, Genesis 49:13:1

זבולון לחוף ימים ישכון, “Zevulun (his territory) will border on the ocean.” The sons of Yaakov are listed here in the order of their births. The only exception is that Zevulun although younger, is mentioned ahead of his brother Yissachar. The reason is that the territory of Yissachar was located between that of Dan and that of Zevulun. An alternate explanation: the reason why Zevulun here appears before his senior brother Yissachar was because Yaakov foresaw that in the future it would be thanks to the financial support of that tribe, that the Tribe of Yissachar could devote themselves to intensive Torah study.

Chizkuni, Genesis 49:13:2

על צידון, “as far as the city of Tzidon.” This city was an international trading center, as is known from Isaiah 23,2: דומו יושבי אי, סחר צידון, “moan you dwellers of the coastland, you traders of Tzidon, once thronged by seafarers over many waters.” This is also why some hundreds of years later, Moses blessed that tribe by saying: שמח זבולון בצאתך ויששכר באהלך, “rejoice Zevulun when you set out, and you, Yissachar, in your tents.” Moses referred to Zevulun setting out on ocean voyages for trading purposes.

Chizkuni, Genesis 49:13:3

The word: על, before the word: צידון, means “close by.” Another example of that word being used in this sense is in Exodus 40,3: וסכות על הארון, “you will make the Dividing curtain screen it.”

Da'at Zekenim on Genesis 49:13:1

והוא לחוף אניות, “and he shall be in ports for ships.” Having used the expression לחוף ימים in the beginning of this verse for Zevulun, Yaakov repeats the simile for the ports in which Zevulun’s ships will anchor. There are towns that are situated right next to the shores of the sea, as opposed to others which are further inland, making it more difficult for ships unloading their cargoes to transport them to their customers. They will therefore prefer to anchor further away from such shores, so that other towns will enjoy the trade generated by ships anchoring there. The shores in the territory of Zevulun will make landing and unloading there easy for these sailors.

Ibn Ezra on Genesis 49:13:1

AT THE SHORE OF THE SEA. This, too, is proof that Jacob prophesied. (This verse is obviously a prophecy that Zebulun would inherit a portion which borders on the sea shore in the land of Israel. This supports I.E.’s contention that Jacob’s final words to his children recorded in Chap. 49 are prophesies. Cf. I.E.’s comments on verse 1.) The meaning of le-chof (at the shore) is, at the border of. It comes from the same root as chofef (covereth) in He covereth (chofef) him all the day (Deut. 33:12). The border of the sea is called chof because it “covers” the boats as boats cannot be anchored in places that are open to the wind. (Thus the border or shore (chof) protects or covers (chofef) the ships. Weiser suggests that what I.E. means by border is an inlet where the ships are anchored for protection.)

Ibn Ezra on Genesis 49:13:2

AND HIS FLANK SHALL BE UPON ZIDON. His flank shall extend to Zidon. (His border shall extend to Zidon (Weiser))

Rabbeinu Bahya, Bereshit 49:13:1-3

זבולון לחוף ימים ישכון, “Zevulun will reside along the coast of the seas, etc.” The order in which the names of the tribes are listed here corresponds to the order of their births The first six sons being blessed are the sons of Leah; they are followed by the list of the four sons born to the servant-maids, i.e. Dan, Gad, Asher and Naftali. They are followed by the sons of Rachel, Joseph and Binyamin. Actually, according to this principle, Issachar should have received his blessing before Zevulun, seeing that he was senior to him. However, Yaakov blessed Zevulun first as he foresaw that Issachar’s Torah study was due to Zevulun who provided for him so that Issachar did not have to worry about making a living. When we look at the order in which Moses blessed the tribes prior to his own death, we find that he too blessed Zevulun ahead of Issachar (Deut. 33 18). The meaning of the words לחוף ימים ישכון is that seeing that his territory will be alongside the sea he will be near the sea constantly and will engage in maritime pursuits. His commercial activities will provide for his brother Issachar also, enabling him to pursue his Torah studies without financial worry. Zevulun’s share in the merit of Issachar’s Torah will be so great that we apply to it the verse in Kohelet 7,12: “to be in the צל of wisdom is to be also in the צל of money.” Normally, we would translate the word צל as “shadow.” In this instance we have to consider the word as derived from אצילות, “nobility,” something transcendent,” an emanation. The meaning would be that the emanation “wisdom” can be maintained by means of the nobility of the money. Using money to enable Torah to be studied ennobles the money itself, makes into something of transcendental significance, something of enduring value. It is important to understand that the very name Zevulun alludes to what is called the קו האמצאי, the “middle line,” i.e. the line that forms the connection between the terrestrial and celestial world. This is why he is described as residing (being at home) לחוף הימים, at the beach of the seas. The wordימים appears in Genesis 1,10 ולמקוה המים קרא ימים, “and the accumulation of water he called seas, or oceans.” The word חוף is connected to חופה, the wedding canopy. Zevulun is viewed as the groom who emerges from his wedding canopy when he engages in commerce to supply his brother Issachar with the necessary funds to study Torah. No wonder then that he enjoys precedence over his older brother.

Radak on Genesis 49:13:1

זבלון, up until this point Yaakov listed his sons in the chronological order of their birth, not paying attention to who was their mother. At this juncture he mentions Zevulun before Issachar although the latter had been born earlier by the same mother, Leah. Concerning this anomaly we read in Bereshit Rabbah 99,9 that the fact that Issachar chose the pursuit of Torah as his vocation whereas Zevulun supported him financially with his marine endeavours enabling his brother to concentrate on his Torah studies, he deserves to be mentioned first. The concept underlying this preferential mention of Zevulun here is explained in Proverbs 3,18 as עץ חיים היא למחזיקים בה, “the Torah will prove a tree of life to those who support it (financially).” Moses followed Yaakov’s example when blessing Zevulun before Issachar (Deuteronomy 33,18) when he said שמח זבולון בצאתך ויששכר באהליך, “rejoice Zevulun when you set out (on your journeys) and Issachar in your tents.” Everywhere else Issachar is mentioned ahead pf Zevulun.

Radak on Genesis 49:13:2

לחוף ימים ישכון, part of his ancestral heritage will be situated along the shores of the sea as stated in Joshua 19,11 ועלה גבולם לימה, ”their boundary ascended to the sea.” Moses had already hinted at this in Deut. 33,19 when he said כי שפע ימים ינקו, “they will draw from the riches of the sea.” The word חוף describes something covered, or better: “a place where ships can find refuge from the storms.”

Radak on Genesis 49:13:3

והוא לחוף אניות, he, Zevulun, will constantly be as a haven for ships. Most of his mercantile endeavours will be related to wares brought from overseas. Hence, ships will constantly anchor on its coast.

Radak on Genesis 49:13:4

וירכתו על צידון, his borders will extend as far north as the coastal town Tzidon. The meaning of the word על in this phrase is similar to the meaning of the word עד, “as far as.” The word על occurs as meaning “as far as” also in Joshua 2,7 על המעברות, “as far as the fords.”

Radak on Genesis 49:13:5

וירכתו, as if the Torah had written ולירכתו as in Exodus 26,23 ולירכתו המשכן, “at the rear of the Tabernacle.”

Rashbam on Genesis 49:13:1

לחוף ימים, the beaches of the sea which was sort of rubbing the shore, חופף. If you were to ask what good this was seeing the shore was so high that one could not descend to the water to buy merchandise from the ships, Yaakov adds

Rashbam on Genesis 49:13:2

לחוף אניות, that he speaks of inlets where there are harbours at which ships can lie at anchor. There are no high cliffs there making making ships and their wares difficult to access. Yaakov’s reference to

Rashbam on Genesis 49:13:3

צידון, a well known harbour, a center of trade and commerce, illustrates the nature of his blessing. In Isaiah 23,2 Tzidon and its traders are mentioned as having been a great trading center in the past that has been ruined by the Assyrians in the prophet’s time. This is also why Moses, when blessing the Jewish people before his death, (Deuteronomy 33,18) describes Tzidon in its heyday as a model for Zevulun, who will enjoy similar prosperity.

Rashi on Genesis 49:13:1

לחוף ימים TOWARDS THE COASTS OF THE SEAS — (לחוף is the same as על חוף): by the shore of the seas will be his land. הוף means “border” as Onkelos has it; old French marche; English border. [והוא לחוף אניות] means he will constantly be at the haven of ships — the port — whither the ships bring merchandise. For Zebulun was engaged in business and provided food for the tribe of Issachar whilst these engaged in the study of the Torah. It is to this that Moses alludes, (Deuteronomy 33:18) “Rejoice Zebulun in thy going out. and Issachar in thy tents”, — Zebulun goes forth to trade and Issachar studies the Torah in the tents (Midrash Tanchuma, Vayechi 11; cf. Rashi on Genesis ישב אהלים 25:27)

Rashi on Genesis 49:13:2

וירכתו על צידן AND HIS BORDER SHALL BE UNTO ZIDON — the end of his territory will extend close up to Zidon. ירכתו means his end, as (Exodus 26:22) ולירכתי המשכן “and for the ends of the Tabernacle”.

Rav Hirsch on Torah, Genesis 49:13:1

Mit Juda hatte Jakob gefunden, was er suchte: Führer und Träger der ganzen Zukunftsbestimmung des jüdischen Volkes bis in die fernste Zukunft. Jetzt geht er die anderen Söhne durch, und zeichnet mit kurzen Worten eines jeden Eigentümlichkeit für den künftigen Volksverein, bis er in Josef wieder zu einem Ruhepunkt kommt. In Juda war der Wehrstand gefunden, ihm schließt sich in Sebulun der Nährstand an. חוף von חפף, (wovon חופה die Umhüllung), die Hafenbucht, wo das Meer von möglichst vielen Seiten schützend vom Lande umschlossen ist, vielleicht auch, weil in einer solchen Bucht die Strömung des Meeres gehemmt ist und daher die Wogen am Gestade sich reiben, von חפף, rabbinisch: reiben. Sebulun wird also an einer Hafenbucht der Meere wohnen, dadurch wird er selbst zu einem Hafen für Schiffe werden, er wird von Handelsschiffen aufgesucht werden, die von dort den Produktenreichtum des Landes aufsuchen werden, aber Welthandel wird er nicht treiben, sein äußerster Rahon wird sich an Sidon, diese bedeutendste Handelsgröße der alten Welt, lehnen. Er wird ein Handelsstamm, allein in dies kommerzielle Streben nicht aufgehen. Er lässt sich aufsuchen von den Schiffen der Handelswelt und lehnt sich, kommerziell sich unterordnend, an Sidon.

Sforno on Genesis 49:13:1

Zevulun will settle. See Rashi. Zevulun’s blessing precedes that of Yissachar both here and Devarim (33:18) because Torah study is impossible unless someone provides the scholars with their basic needs. For the same reason the study is accredited to scholar and supporter alike.

Sforno on Genesis 49:13:2

והוא לחוף אניות, he will travel beyond the borders of his own land with ships carrying and bringing all kinds of wares. Part of these rare wares are the chalazon, the worm needed to provide the blue colour for the tzitzit, fragrances needed for the daily incense offerings. Many of these, as well as the silicon from which to make glass, were found on his shores and he would export such items. Deuteronomy 33,19 describes the members of the tribe of Zevulun as harvesting the bounty of the sea and the hidden hoards of the sand.”

Siftei Chakhamim, Genesis 49:13:1

His land will be by the חוף ימים. [Re’m explains that חוף ימים does not mean “seashore.” It means “border town.” And] since it is written ישכון, implying his dwelling place, this refers to his land — which will be on the border [between Eretz Yisrael and foreign lands]. But he himself will [not be there; he will] be at “a harbor of ships.” I.e., he will spend time [away from his land,] at the port where the ships bring merchandise. Nachalas Yaakov rejected all this and said that the land of Zevulun was at the edge of the sea, the dividing place between Eretz Yisrael and foreign lands; thus all the ships passed through his land. See there.

Steinsaltz on Genesis 49:13

At this point, Jacob deviates from his sons’ birth order by placing the sons of Leah before those of the maidservants. He also changes the internal order of the sons of Leah, as Zebulun is blessed before the older Issachar. Zebulun shall dwell at the shore of seas; he shall be a shore for ships, as his inheritance will be on the shore of the Mediterranean Sea, and his border will be upon Sidon, as his portion was located in the north. Sidon was always a center of maritime commercial trade. It is possible that the tribe of Zebulun, located in close proximity to Sidon, had significant commercial ties to that city. Zebulun’s border might also have extended to the Sea of Galilee, but the reference here to the shore of seas, and a harbor for ships, refers specifically to the Mediterranean. 21

Tur HaArokh, Genesis 49:13:1

זבולון, Zevulun is the only one of Yaakov’s sons not mentioned in order of his seniority vis-à-vis his brothers. His name was mentioned ahead of its proper place in order for the name of his brother Yissachar to appear in between his name and that of Dan. The reason is that his ancestral heritage was situated between that of Dan and Yissachar.

Tur HaArokh, Genesis 49:13:2

והוא לחוף אניות, “and he will border seas.” There are many locations in the sea itself which do not qualify as anyone’s heritage.

Tze'enah Ure'enah, Vayechi 68

“Zebulon shall dwell by the seashore” [49:13]. The land of Zebulon is by the sea and he will carry merchandise with ships on the sea. He will feed Issachar, who studies Torah day and night. The merit of Zebulon is greater than that of Issachar. Even if he studies Torah, for if Zebulon did not give Issachar food, the Issachar could not study Torah. Therefore, Zebulon is written first in the Torah, before Issachar is mentioned. The one who helps to study Torah and the one who gives students and those who study Torah for the sake of heaven to eat, his reward is greater and more immediate from the Holy One, than the one who studies Torah himself. (Bahya, Genesis, 49:13.)

Halakhah

The Hillazon is found in the mountains, as stated in Tractate Sanhedrin (91a) and Tractate Menachot (44a), where it emerges once every seventy years in the territory of Zevulun according to Rashi.

Treasures Hidden in the Sand, The signs according to Chazal, Where the Hillazon can be found 2

Even though it appears from the first outlook that the place the Hillazon is found is in the mountains so is stated in Tractate Sanhedrin (91a) 'He went up to the mountains and saw that today there was only one Hillazon, the next day it rained and the mountain was filled with Hillazon. And in truth in Tractate Menachot (44a) it says they emerge once in seventy years - Rashi explains: it emerges from the land and only in the mountain in the territory of Zevulun.

Midrash

Zebulun and Issachar had an agreement to share earnings, with Zebulun engaging in business to support Issachar in Torah study. Zebulun was blessed to go out to sea and bring back what Issachar needed for studying Torah. Issachar was blessed as a strong donkey crouching among the sheepfolds, with Zebulun supporting his studies. Dan was associated with rest and judgment, while Gad was associated with Elijah. Asher was known for producing rich fruits and oil, and Naphtali was compared to a hind. Joseph was seen as a fruitful bough, and Benjamin was compared to a wolf. The tribes were blessed according to their needs, and Moses was seen as the one to seal the blessings.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 13:17

“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24). “On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” – why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59). Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6). Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:25). “His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce. Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15). “Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth. Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19). “Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together. “One gold ladle, ten shekels, full of incense” (Numbers 7:26). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27). “One goat as a sin offering” (Numbers 7:28). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29). “One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8). (This sound will be created by the river striking the shore; kaf equals khaf = shore.) “Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words (In Hebrew.) in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19). “One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19). The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money. “And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas. “Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand [usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail; (From which the dye of tkhelet is derived. temunei) , this is tuna; ḥol, this is white sand. Why were there five of each and every species? It is corresponding to the five words (In Hebrew.) in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18). “This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun.

Bamidbar Rabbah 21:9

That which the verse said: “Casting lots may quiet contentions” (Proverbs 18:18) – because he had written an indicator for each and every tribe, from Jacob: “Zebulun shall dwell at the shore of seas” (Genesis 49:13); “Issachar…lying among the sheepfolds” (Genesis 49:14); “from Asher, his bread is rich” (Genesis 49:20) – you have permission to distribute only by means of lots. “According to the lot one’s inheritance shall be divided, whether numerous or few” (Numbers 26:56). The lot entailed miraculous acts: Elazar son of Aaron was dressed in the Urim and the Tumim, and the receptacle of the lots was before Joshua, as it is stated: “I will cast lots for you here before the Lord [our God]” (Joshua 18:6). Before the lots are drawn, Elazar says by means of the Divine Spirit: Such and such tribe will be drawn, which will receive in such and such place. Joshua extends his hand and it is drawn, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned [by lot]” (Joshua 19:51). Moreover, the lot would cry out as it is being drawn: ‘I am the lot of such and such tribe; I have been drawn in such and such place.’ From where is it derived that the lot would speak? It is as it is written: “According to [al pi] (Literally, by the mouth, or at the directive.) the lot.”

Bamidbar Rabbah 2:10

“Those who encamp to the east, the banner of the camp of Judah, according to their hosts, and the prince of the children of Judah is Nahsḥon, son of Aminadav” (Numbers 2:3). “Those who encamp to the east, the banner of the camp of Judah…,” that is what is written: “The Lord founded the earth with wisdom, [established the heavens with understanding]” (Proverbs 3:19). The Holy One blessed be He created the four directions of the world: east, west, north, and south. East, from there light emerges to the world. West, the storehouses of snow, the storehouses of hail, cold, and heat emerge to the world. South, dews of blessing and rains of blessing emerge to the world. North, from there, darkness emerges to the world. Similarly, He surrounded His Throne with four beasts and, above them all, the Throne of Glory. Corresponding to them, (The four directions.) the Holy One blessed be He arranged the banners for Moses. The Holy One blessed be He said to him: ‘Moses, the east from which light emerges to the world, Judah will correspond to it, as he is the possessor of the kingdom, as it is stated: “Those who encamp to the east, the banner of the camp of Judah” (Numbers 2:3). With it, the tribe of Issachar, which is a possessor of Torah, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Likewise it says: “And those who encamp with it, the tribe of Issachar” (Numbers 2:5). With it Zebulun, which is a possessor of wealth, as it is written: “Zebulun [will dwell] at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Likewise it says: “The tribe of Zebulun…” (Numbers 2:7). “All those counted for the camp of Judah…they shall travel first [rishona]” (Numbers 2:9), as the Torah is called rosh: “I was crowned from the distant past [merosh]” (Proverbs 8:23), (Torah here is a reference to Issachar.) and it says: “For in the shadow of wisdom, in the shadow of money” (Ecclesiastes 7:12), (Money here is a reference to Zebulun.) and it says: “Their king passed before them and the Lord is at their head” (Micah 2:13). (The king is a reference to Judah.) You find that everywhere Judah is first: first for encampment, as it is stated: “Those who encamp [to the east, the banner of the camp of Judah]” – first for travel. As it is stated: “They shall travel first” (Numbers 2:9). For offerings, Judah is first, as it is stated: “The one who presented [his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah]” (Numbers 7:12). For war, Judah is first, as it is stated: “Who will ascend first against the Canaanites for us…? The Lord said: Judah will ascend” (Judges 1:1–2). And one verse says: “The Lord said: Judah first” (Judges 20:18). When the herald (Who will announce the redemption of Israel.) comes, Judah will receive the tidings first, as it is stated: “The feet of the herald are upon the mountains, announcing peace. Celebrate your feasts, Judah” (Nahum 2:1). That is from the east. The south, dews of blessing and rains of blessing emerge from it to the world. The tribe of Reuben will correspond to it, as he is a penitent. Penitence is a fine attribute, and the mercy of the Holy One blessed be He comes upon people when they repent. That is what is written: “The banner of the camp of Reuben is to the south…” (Numbers 2:10). With it, Gad, which was the possessor of a regiment, as it is stated: “Gad will wage war by regiment” (Genesis 49:19); Reuben with repentance, Gad with power, and Simeon in the middle to atone for it. (For the sin done with the daughters of Midyan at the Shitim (Number 25:1–9, 14–15).) That is what is written: “And those who encamp with it, the tribe of Simeon” (Numbers 2:12), “and the tribe of Gad” (Numbers 2:14), “all those counted of the camp of Reuben…they shall travel second” (Numbers 2:16), as penitence is second to the Torah. After these two banners traveled, the Levites would transport the Tabernacle; that is what is written: “The Tent of Meeting, the Levite camp, shall travel [in the midst of the camps]” (Numbers 2:17). West, the storehouses of snow, the storehouses of hail, cold, and heat, and corresponding to them, Ephraim, Manasseh, and Benjamin. Who can withstand snow and hail? It is Ephraim, Manasseh, and Benjamin, as it is stated: “Rouse Your might before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). The Divine Presence is always in the west, on the border of Benjamin, as it is stated: “Of Benjamin he said: The beloved, [the Lord will dwell in safety with him; He covers over him all the day, and He rests between his shoulders]” (Deuteronomy 33:12). That is what is written: “The banner of the camp of Ephraim according to their hosts is to the west…” (Numbers 2:18), “with it, the tribe of Manasseh…” (Numbers 2:20), “and the tribe of Benjamin, and the prince…” (Numbers 2:22), “all those counted for the camp [of Ephraim]…they shall travel third (Numbers 2:24). Strength is fitting for Torah and repentance, so that a person will strengthen himself in Torah and overcome his evil inclination. North, from there darkness emerges to the world, and corresponding to it, the tribe of Dan. Why? It is because it brought darkness to the world with idol worship. Yerovam crafted two golden calves, and idol worship is darkness, as it is stated: “Their actions are in the dark” (Isaiah 29:15). Yerovam circulated throughout Israel and it was only the tribe of Dan that accepted it from him, as it is stated: “The king consulted, and he crafted two golden calves…and he placed one in Dan” (I Kings 12:28–29). That is why the Holy One blessed be He commanded that Dan would encamp in the north. That is what is written: “The banner of the camp of Dan is to the north…” (Numbers 2:25). With it, the tribe of Asher, which illuminates the darkness, as it is stated: “And of Asher he said: Blessed…and he dips his foot in oil” (Oil is used to light up the darkness.) (Deuteronomy 33:24). Likewise it says: “And those who encamp with it, the tribe of Asher” (Numbers 2:27). With it, Naphtali, who is filled with blessing in order to provide sustenance, just as it is written: “Naphtali, his desire is satisfied, [and full with the blessing of the Lord]” (Deuteronomy 33:23). Likewise it says: “and the tribe of Naphtali” (Numbers 2:29). “All those counted for the camp of Dan…they shall travel last by their banners (Numbers 2:31), as anyone who engages in idol worship goes backward and not forward. That is why it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding”(Proverbs 3:19). Just as the Holy One blessed be He created four directions and four banners corresponding to them, so, too, He surrounded His throne with four angels: Mikhael, Gavriel, Uriel, and Refael. Mikhael was to His right, corresponding to Reuben. Why is his name called Mikhael? When Israel crossed the sea, Moses broke out in song: “Who is like You [mikhamokha]” (Exodus 15:11). When he concluded the Torah, he said: “Yeshurun, there is none like God [ein kael]” (Deuteronomy 33:26). Mi khamokha, ein kael, that is Mikhael. Uriel to his left, corresponding to Dan that was in the north. Why is his name called Uriel? It is because of the Torah, Prophets, and Writings with which the Holy One blessed be He atones for it, (For the tribe of Dan.) and illuminates for Israel, as it is stated: “Arise, shine [ori], for your light has come [and the glory of the Lord has shone upon you]” (Isaiah 60:1). And David said: “The Lord is God [el], He has illuminated for us” (Psalms 118:27); that is Uriel. Likewise, it says: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Gavriel before Him, corresponding to the kingdom of Judah, Moses, and Aaron, who were in the east. (The directions are defined relative to somebody facing east. Therefore, the front is east, the back is west, to the left is north and to the right is south.) Why was his name called Gavriel? Regarding Judah, it is written: “For Judah prevailed [gavar] over his brothers” (I Chronicles 5:2), and regarding Moses, it is written: “He called to Moses” (Leviticus 1:1), and it is written: “He called his name Pele Yoetz El Gibor” (Isaiah 9:5). That is Gavriel. Refael, corresponding to Ephraim. Why was his name called Refael? It was in order to heal [lerapot] the breach of Yerovam, who emerged from Ephraim that is in the west. “God [el], please, heal [refa] her now” (Numbers 12:13).

Bamidbar Rabbah 2:7

“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, (The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21).) from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem (Of that name.) with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). (The allusion to the olive tree is based on the fact that it produced olive oil [shemen].) Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. (The banners of Ephraim and Manasseh shared the same background.) On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

Bamidbar Rabbah 2:8

“Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you. They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1). He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons. “His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference. Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’ When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners. “I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel. In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.”

Bereshit Rabbah 72:5

“Leah went out to meet him” – it teaches that she did not allow him to wash his feet. (After coming in from labor in the field she did not allow him to go to his tent, which he shared with Rachel, to wash himself.) “And said: You will consort with me” – Rabbi Abahu said: The Holy One blessed be He saw that her intention was exclusively for the sake of Heaven, to produce tribes. That is why it was necessary for the verse to say: “God heeded Leah” (Genesis 30:17). “And said: You will consort with me” – Rabbi Levi said: Come and see how pleasing the mediation of mandrakes was before the One who spoke and the world came into being, as, by means of the mandrakes, two great tribes in Israel were produced – Issachar and Zebulun. Issachar sits and engages in Torah study, Zebulun sets out to the seas and comes and provides for Issachar’s mouth, and the Torah proliferates in Israel – “the mandrakes emitted fragrance” (Song of Songs 7:14). (They emitted a pleasant fragrance before the Lord.) “Leah said: God has given me my reward, because I gave my maidservant to my husband. She called his name Issachar” (Genesis 30:18). “Leah said: God has given me my reward [sekhari]…She called his name Issachar.” Issachar was the ninth of the tribes, but he brought his offering second to the king. That is what is written: “On the second day, Netanel ben Tzuar, prince of Issachar, presented his offering” (Numbers 7:18). Why was that? It is because he was a Torah personality. That is what is written: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: Of the propitious time for everything. Rabbi Tanḥuma said: Of intercalations. (Intercalations of years and months) “Their leaders were two hundred, and all their brethren at their command” (I Chronicles 12:33) – Issachar would produce two hundred heads of the Sanhedrin, and all their brethren in accordance with them, and they all agreed to rule halakha in accordance with them, and he would answer them with halakha like a halakha transmitted to Moses at Sinai. From where did Issachar come to all this prominence? It was from Zebulun, who would engage in his commerce, and would feed Issachar, who was a Torah personality. That is what is written: “Zebulun will dwell at the shore of seas” (Genesis 49:13). When Moses came to bless the tribes, he had the blessing of Zebulun precede the blessing of Issachar: “Of Zebulun he said: Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18) – Rejoice, Zebulun, in your departure (Departure on business trips.) from the fact that Issachar is in your tents. Some say: There is reward [yesh sakhar] in the tents of Zebulun.

Bereshit Rabbah 98:11

“Zebulun will dwell at the shore of seas, and he will be a shore for ships, and his border will be upon Sidon” (Genesis 49:13). “Zebulun will dwell at the shore of seas” – Rabbi Yehuda bar Naḥman and Rabbi Levi would receive two sela each Shabbat to gather Rabbi Yoḥanan’s congregation. (They would deliver Torah discourses before them until Rabbi Yoḥanan arrived.) Rabbi Levi entered and said: That Jonah was from Zebulun; that is what is written: “The third lot arose [for the children of Zebulun].… from there it passed eastward [to Gat Ḥefer]” (Joshua 19:10, 13). And it is written: “In accordance with the word of the Lord, God of Israel, that He spoke by means of His servant Jonah son of Amitai [the prophet, who was from Gat Ḥefer]” (II Kings 14:25) – this [Gat Ḥefer] is the plateaus of Tzippori. Rabbi Yoḥanan entered and expounded: That Jonah was from Asher. That is what is written: “Asher did not dispossess the inhabitants of Akko, or the inhabitants of Sidon […but the Asherites dwelt among the Canaanites, the inhabitants of the land]” (Judges 1:31–32). And it is written: “Rise, go to Tzarefat that is of Sidon, [and dwell there; behold, I have commanded a widow there to sustain you]” (I Kings 17:9). (There is a tradition that the widow was the mother of the prophet.) [The following week,] Rabbi Levi said to Rabbi Yehuda: ‘Although it is your Shabbat, take two sela and allow me to enter.’ Rabbi Levi entered and said: Rabbi Yoḥanan taught us well this past Shabbat. That Jonah was from Asher; however, his father was from Zebulun and his mother was from Asher. “And his border [veyarkhato] will be upon Sidon” – the thigh [yarekh] from which he emerged was from Sidon. They said to him: ‘You have spoken words of consolation standing; you will come to say them while sitting.’ (You will succeed Rabbi Yoḥanan as the one who delivers the main Torah discourse.) He served as the deliverer of the Torah discourse for twenty-two years. Another matter: “And his border will be upon Sidon” – Rabbi Elazar said: Zevud of the Galilee. (Rabbi Elazar identified Sidon in the verse as the location known in his time as Zevud of the Galilee. ) Rabbi Yoḥanan said: Migdal Deyo.

Bereshit Rabbah 99:10

“Issachar is a strong-boned donkey, lying between the sheepfolds” (Genesis 49:14). “Issachar is a strong-boned donkey” – Issachar brings by donkey and Zebulun by ships, (Issachar brings merchandise by donkey, and Zebulun takes it and transports it by ship to foreign markets. ) as it is stated: “He will be a shore for ships” (Genesis 49:13). Another matter: “Issachar is a strong-boned [garem] donkey” – a donkey caused [garam] him: How did Leah know that Jacob was coming? (See Genesis 30:16–18. ) The donkey brayed, she heard its voice, and went out to greet him. Another matter: “Issachar is a strong-boned donkey” – just as a donkey bears the burden, so, Issachar bears the Torah. “Lying between the sheepfolds” – these are the students who sit on the ground before the Sages, as it is stated: “If you lie between the sheepfolds” (Psalms 68:14). (This is understood to represent rows of students sitting on the ground. Alternatively, the reference is to the continuation of the verse, which states: “The wings of the dove are covered with silver, and its pinions with the shimmer of gold,” and the silver and gold are understood to refer to Torah. Some commentaries assert that the text is corrupted and should reference Judges 5:16. ) “He saw rest, that it was good, and the land, that it was pleasant; and he bowed his shoulder to bear, and he became subject to a tribute of labor” (Genesis 49:15). “He saw rest, that it was good” – this is Torah, as it is written: “For a good lesson I have given you” (Proverbs 4:2). “He became a subject to a tribute of labor ” – what is the tribute? This is a halakha regarding which they erred and they would seek it from them. (When scholars would be unsure about a halakha, they would consult the sages of Issachar. ) Likewise it says: “Sent into the valley [ba’emek] on foot” (Judges 5:15) – in the depths [beomka] of halakha.

Bereshit Rabbah 99:9

“Zebulun will dwell at the shore of seas, and he will be a shore for ships, and his border will be upon Sidon” (Genesis 49:13). “Zebulun will dwell at the shore of seas” – Zebulun preceded Issachar, although the birth of Issachar is recorded before Zebulun. Why so? It is because Zebulun would engage in commerce, and Issachar would engage in Torah, and Zebulun would come to feed him. Therefore, [Zebulun] was granted precedence. The verse said in his regard: “It is a tree of life for those who uphold it” (Proverbs 3:18). Issachar would gather [merchandise], and Zebulun would transport it on ships, sell it, and bring him all his needs. Likewise, Moses says: “Rejoice, Zebulun, in your departure” (Deuteronomy 33:18) – why? It is because “Issachar, in your tents” (Deuteronomy 33:18) – [the tents] are yours, as you assist him to reside in them.

Midrash Tanchuma Buber, Miketz 1:1

(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS THAT PHARAOH DREAMED. This text is related (to Job 28:3): HE PUTS AN END TO THE DARKNESS, AND HE SEARCHES OUT EVERY LIMIT. (Gen. R. 89:1; Gen. R. 97, New Version, on Gen. 49:13 (= p. 1221 in the Theodor-Albeck edition).) There is an end to everything: to the mountains, the hills, the wind, and the waters, even to empty words, even to the darkness. Where is it shown for mountains? Where it is stated (in Is. 40:12): WHO WEIGHS MOUNTAINS WITH A BALANCE AND HILLS WITH SCALES. Where is it shown for the wind? Where it is stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. And where is it shown for the waters? (Ibid., cont.:) AND HE HAS FIXED THE WATERS BY MEASURE. Where is it shown for darkness? (Job 28:3:) HE PUTS AN END TO THE DARKNESS. Every single thing, when it comes to a person, even afflictions, has an end. Thus it is stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. So the Holy One sits and searches out whether afflictions are required for < a person > or not, as stated (ibid.): AND HE SEARCHES OUT EVERY LIMIT. Resh Laqish said: Who has been the cause of this person having afflictions {and deep darkness} come upon him? [(Ibid., cont.:) A STONE OF DARKNESS AND SHADOWY DEATH.] A STONE: This is the evil drive (yetser hara) because it is comparable to the stone of which it is stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. (Suk. 32a.) Ergo (in Job 28:3): A STONE OF DARKNESS AND SHADOWY DEATH.

Midrash Tanchuma, Pinchas 6:1

"But with a lot, etc." (Numbers 26:55). This is [the meaning of] that which is stated (Proverbs 18:18), "The lot puts an end to strife." Since a sign was written for each and every tribe from Yaakov - "Zevulun will dwell on the shore of the seas" (Genesis 49:13); "Yissachar is a boney donkey, etc." (Genesis 49:14); "From Asher, his bread is fat" (Genesis 49:20) - you are only permitted to divide [the land] by the lot. And there were miraculous acts in the lottery: Elazar the Priest wears the Urim and Tumim. And the slips of the lottery were in front of Yehoshua, as stated (Joshua 18:6) "And I will cast the lot for you here in front of the Lord, our God." But before the lot went up, Elazar said with the holy spirit, "The lot of tribe x is coming up, to take place y." And Yehoshua would extend his hand and [it] would come up [into his hand. It was] as it is stated (Joshua 19:51), "These are the inheritances that Elazar the Priest and Yehoshua ben Nun apportioned." And this was [even] more; that the lot would yell out at the time that it went up, "I am the lot of tribe x; I have gone up to it in place y." And from where [do we know] that the lot speaks? As it is stated (Numbers 26:56), "By the mouth of (according to) the lot."

Midrash Tanchuma, Vayechi 11:1

Zebulun shall dwell at the shore of the sea (Gen. 49:13). Zebulun was mentioned before Issachar even though Issachar was the elder. Why? Zebulun was engaged in commercial activity, while Issachar devoted himself to the study of the Torah, and they had agreed that Zebulun’s earnings would be shared by Issachar. That is why Moses blessed them: Rejoice, Zebulun, in thy going out, and Issachar in thy tents (Deut. 33:18). Rejoice, Zebulun, in going about to do business, for Issachar is in your tents studying the Torah. Why should he rejoice? Because the Torah is a tree of life to them that lay hold upon her, and happy is everyone that holdeth her fast (Prov. 3:8). Therefore Zebulun preceded Issachar. If it had not been for Zebulun, Issachar could not have studied the Torah. Since Issachar engaged exclusively in the study of the Torah, and was not concerned with business nor did any kind of work, it is written about him: And the children of Issachar, men that had understanding of the times (I Chron. 12:33).

Quoting Commentary

Ramban explains the significance of the twelve standards for the tribes of Israel, each with a unique color and symbol corresponding to the gemstone of the High Priest's breastplate. Rabbi Abraham ibn Ezra comments on the decrease in population of certain tribes after the incident with Baal Peor, and Ramban further elaborates on the significance of the standards based on the directions in which they were set up. Tur HaArokh discusses the arrangement of the tribes around the Tabernacle based on the directions, linking them to the heavenly hierarchy. Rabbeinu Bahya delves into the symbolism of the gemstones on the High Priest's breastplate, correlating them with the traits and actions of each tribe.

Abarbanel on Jonah 1:1:9

"The word of Gd came to Jonah ben Amittai..." until "the sailors feared". Our sages say that Yonah was from the tribe of Asher and he was the son of the widow who had sustained Eliyahu and he was the dead who Eliyahu had brought back to life. But Rabbi Yochana said he was from the tribe of Zevulun because when he is introduced in II Kings 14:25 weare told he is from Gat Chefer (in Zeveulun's portion). Rabbi Levi says that his mother was from Asher and his father was from Zevulun (who was blessed to dwell by the sea until Tzidon" and he went down to Yaffo and found a ship going to Tarshish, and Elisha trusted him as prohet to deliver the messenger abut annointng Yehu ben Nimshi as King and because he was trustworthy, he was called "Amitai" And from this were learn taht this wasi n the Kingdom of Efraim before Sancherib destroyed the Shomrom but after the Assyrians defeated the tribe of Reuben, Gad, and half of Menashe that were on the other side of the Jordan and after they exiled Zebulun and Naftali and there is no doubt that all the other prophets who remained were scared of the King of Assyria that he would come and destroy the Shomron like he did to the previously exiled tribes. And this fear was in the hearts of the wise of Israel and therefore affected Yonah's actions as will be explained in this book and what Gd commanded Yonah to (Yonah 1:2) go to Ninveh the big city which was the capital with the king's throne. And the Ibin Ezra explains that the big city for Gd because the Ninveh people feared Gd from early days but only now in the days of Yonah had begun to sin and do eveil in the eyes of Gd and only because they had previously been righteous did Gd command his prophet to rebuke them. But I disagree wit hthis and I explain " a great city for Gd" in a different way.

Chizkuni, Deuteronomy 33:18:2

בצאתך, “when you are setting out;” Moses blesses each tribe according to what he foresees will be its special needs. Zevulun as a seafarer, who derives his livelihood from maritime trade, will require a special blessing to keep his ships safe when they are on the high seas, so that his merchandise will not be lost at sea. Compare Yaakov’s blessing for him in Genesis 49,13, where reference is made to the beaches of the sea in connection with him. Moses blesses him in wishing him that instead of being fearful when setting out on each voyage, he should be joyful, confident of G-d’s help.

Ibn Ezra on Isaiah 23:2:1

Inhabitants of the isle. Inhabitants of Tyre. (There were two towns of this name, one on the continent, Old Tyre, the other on an island at a short distance from the former.) Whom the merchants of Zidon, etc. Although Tyre was full of merchants from Zidon, etc. Zidon. A town likewise on the sea; comp. Zebulun shall dwell at the haven of the sea, etc., and his border shall be unto Zidon (Gen. 49:13)

Rabbeinu Bahya, Devarim 33:18:1

שמח זבולון בצאתך, “Rejoice Zevulun in your journeys;” a reference to going out into war (Ibn Ezra). Even though his brother Issachar was senior to him, Moses mentions Zevulun first when according these blessings seeing that it would be he who enabled Issachar to engage in intensive Torah study. Yaakov (Genesis 49,13) had also blessed him before he blessed his older brother Issachar, as he foresaw that in the future Zevulun would be the financial backer of Issachar’s Torah study. Without such financial backing, Issachar could not have devoted himself to Torah study as he did. The joy Zevulun is promised here is his reward in the world to come in recognition of his share in Issachar’s Torah. Even though, as Ibn Ezra has stated, the plain meaning of the word בצאתך refers to going out to battle, one may also understand it as: “when you leave this life on earth.” Moses blesses Zevulun with the joy which will await him in the world to come. The reason all of this joy is (apparently) reserved for Zevulun, is that he is the mainstay of Torah knowledge through his support of those who engage in its study. Basing themselves on our verse, the sages (Pesachim 53) have formulated the saying: “anyone who gives merchandise (on credit) to a Torah scholar to trade with will be rewarded for this in the Torah academy in the world to come, seeing Solomon has said in Kohelet 7,12: ‘for to be in the shelter of wisdom is to be also in the shelter of money;’ and the advantage of intelligence is that wisdom preserves the life of him who possesses it.”

Rabbeinu Bahya, Shemot 28:15:3

Scientific books claim that the basic number of gemstones, (not allowing for variants, mutations) are only 12 in number, so that they were all represented on the breastplate of the High Priest. They may be considered as the “patriarchs” of all other precious stones. The reason that the gemstone assigned to the tribe of Reuven was the אודם was the fact that it symbolised the blush on his face when he owned up to being guilty of his misdemeanour in Bilhah’s tent. The fact that he was not ashamed to admit his guilt is a credit to him reflected by this red-coloured stone known as “rubin.” It is supposedly found in certain areas at the bottom of the sea. It is chipped of a great rock beneath the sea, and is mined similar to silver and gold. The rock is known as Balax. Rubin and Balax are supposedly two names for the same kind of stone. The difference between them is only that the variety known as rubin is reddish looking. Onkelos also translates the word אודם as סמקן, a red stone. It is the choicest of a number of sub-categories of the same basic kind of precious stone. Seeing it is red, an essential colour reminding us of blood, it is reputed to have the power to protect a woman who wears this jewel against ever aborting any fetus she carries. Women who wear jewelry made from this stone will give birth to babies that have been growing in their wombs for the full nine months. The stone is even supposed to have positive effects upon women who are having a difficult delivery. If this stone will be crushed into powder and consumed with food and drink it displays properties similar to those of the דודאים (mandrakes?), the plant which Leah “sold” Rachel in order to help her achieve pregnancy (compare author’s comment on Genesis 30,14). The shape of those dudaim which Reuven had found at the time was the outline of a human being. This is the reason that the word אודם, normally spelled with the letter ו was spelled without that letter in order to draw our attention to the spelling which could be read “Adam,”אדם . The reading of the word teaches the nature of the stone, whereas the spelling teaches the effect of that stone, its function. Shimon’s stone פטדה, is a greenish-looking gemstone, similar to the turquoise colour of the sea in certain coastal cities. Onkelos also translates it as ירקן (emerald?). It is of the same group as the gemstone נפך, the stone with the name of Yehudah inscribed on it. Both are of similar colour, except that the stone described as נפך is the more precious of its group. It sparkles very much. The פטדה is inferior to the נפך both in colour and in sparkle. The greenish colour symbolises the terrible sexual licentiousness committed by that tribe who had caused the face of their leader Zimri to turn green in shame (Numbers 28,14). The same happened to all the other members of the tribe of Shimon who took part in that sin at that time. Darkon, dropsy, was the illness from which these people died. The positive feature of that gemstone is that it cools the body. This may be the reason it is found in hot countries such as Nubia (the Sudan). The people in that country are especially steeped in sexual licentiousness. They need to “cool off” in order to counteract their tendencies. This is why we read in Job 28,19 “topaz from Nubia cannot match its value (that of rubies).” The reason Job made this comparison was because these stones were found in Nubia. The stone which bore the name of Levi was the ברקת, known popularly as carbuncle (a rounded gemstone without facets). It is so called as it flashes just like a bolt of lightning, ברק. It illuminates like a lamp. Onkelos also translates it as ברקן, a flashing stone. This was the gemstone Noach hung in the ark to provide him with light. The Torah referred to this light in Genesis 6,15 צהר תעשה לתבה. Isaiah refers to it as אקדח, in Isaiah 54,12 where, speaking of the future of Israel he writes: ”I will make your battlements rubies and your gates of precious stones, i.e. לאבני אקדח.” The name is justified as it appears glowing like red-hot coals. A similar expression occurs also in Isaiah 50,11: “kindlers of fire.” The reason this stone was chosen to symbolise Levi was that the Levites illuminate the people by teaching them spiritual illumination, i.e. Torah, as we know from Deut. 33,10 יורו משפטיך ליעקב ותורתך לישראל, “they teach Your judgments to Yaakov and Your Torah to Israel.” We also know of Moses, who was of the tribe of Levi, that the whole house was filled with light when he was born as the Midrash (Shemot Rabbah 1,24) interpreted the words in Exodus there (Exodus 2,2) that “she (his mother) saw that he was good.” Furthermore, when Moses returned from Mount Sinai with the second sets of Tablets the Torah testified that the skin of his face emitted rays of light (Exodus 34,29). We have another verse (Kohelet 8,1) “a man’s wisdom lights up his face.” The positive value of this gemstone is that it is apt to enlighten the foolish, providing him with insights he never had. This is in addition to the general usefulness of that jewel in providing light just as does a lamp. People say that if one pounds this carbuncle into fine dust and mixes it with food or drink as one mixes certain medicinal herbs into the food it proves very capable of providing wisdom and opening up previously “closed” hearts. Yehudah’s name was inscribed on the gemstone called נפך as we mentioned already. This jewel is known either as merkedy or zemurah in Arabic. Onkelos’ translation azmoragdin, (emerald) can support either one of these names. He chose a combination of these two words. As already mentioned, it is a greenish stone of high luster and represented his shame-facedness in accusing his daughter-in-law Tamar’s pregnancy as being the result of harlotry when he himself had fathered the child she was carrying (Genesis 38,26). Seeing that he overcame his embarrassment and made a public confession of his own involvement, this stone, i.e. its color, was chosen as appropriate for him. In addition he also had had to bear the shame, i.e. his face turning green, in the matter of having sold Joseph and his father suspecting him of this though the matter had never been spoken of. When Yaakov blessed Yehudah on his deathbed saying: “from the prey, my son, you elevated yourself,” he wanted him to know that he suspected him of having been involved in the deception which had made Yaakov call out in anguish: “a wild beast has torn Joseph to shreds (Genesis 37,33).” When hearing his father say that he considered Yehudah as having elevated himself, i.e. having exonerated himself from that guilt, his face was restored to its original colour after all these years. It then resembled the appearance of the emerald giving off a sparkle. It is also written of Yehudah (Genesis 49,8) “your hand is at the neck of your enemy,” and the outstanding feature of the gemstone emerald is that people wearing it experience that their enemies turn their neck towards them, i.e. that they attempt to flee. This is the reason this jewel is known as נפך. The Bible comments on Yehudah’s bravery in battle more than once, and it is written of David (Samuel I 18,7) that he defeated his enemies in their tens of thousands, Of the messiah it is written: (Isaiah 11,4) “with the spirit (breath) of his mouth he will kill the wicked.” Issachar’s name was inscribed on a jewel called ספיר, sapphire, a jewel known as sephily of a blue colour. It had been assigned to Issachar because he was extremely wise and his tribe excelled in Torah knowledge. This has been attested to in Chronicles I 12,32. We have a tradition that the Tablets with the Ten Commandments were made of sapphire (Tanchuma Ki Tissa 26). We also find another reference to this jewel in Exodus 24,10 where the vision of G’d seen by the elders and the nobles is described as their observing with their mental eyes the appearance of bricks made of sapphire. It is a well known fact that the souls of Torah scholars are part of a whole bundle of souls beneath the throne of G’d’s attribute כבוד. This is derived from Ezekiel 1,26: “as the semblance of a throne, in appearance like sapphire.” The blue color of this jewel is not like the blue which denotes haughtiness similar to certain shades of red or green; on the contrary, it is a color symbolizing humility, modesty, a character trait equally becoming to both young and old. This is what Isaiah 57,15 meant when he wrote: “I dwell on high, in holiness; yet with the contrite and lowly in spirit.” The outstanding feature of this jewel is that it is good for one’s eyesight; this is the reason people have a habit of passing this jewel back and forth in front of their eyes. It was appropriate for Issachar as Torah also provides enlightenment. There is a popular saying that this jewel is useful in getting rid of all manner of pains and any swelling one experiences in any part of one’s body. The Torah too is a powerful remedy for all parts of the body. We have been told in Eyruvin 54 that if someone suffers from headaches the best remedy is to immerse oneself in the study of Torah. The name of Zevulun was inscribed on the gemstone known as יהלום, diamond. This gemstone is known as pirle, same as bedolach. It is clear, transparent. It is to remind us of “white” silver, an allusion to the material wealth of the tribe of Zevulun. We know from Yaakov’s blessing of Zevulun in Genesis 49,13 that he was a great trader sending his ships far afield in order to bring home wealth from foreign lands. It was appropriate therefore that the stone bearing his name was the diamond. The special property of the diamond for man is that it helps one to go to sleep, something Leah referred to when she (the mother of Zevulun) said after he was born: “this time my husband will make his permanent home with me” (Genesis 30,20). [I believe what the author meant was that possession of diamonds allows people to sleep easy as they feel emotionally and economically secure. Ed.] The name of the tribe of Dan was inscribed on a gemstone called לשם, known as opal, or ashtefassis. It shows a human face turned upside down, reminiscent of the time when the tribe of Dan attempted to reverse the norms of Judaism by appointing for themselves a non-Levite as religious leader (compare Judges 18,31). We find in Joshua 19,47 that a certain town previously called Leshem was renamed Dan in commemoration of the founding father of that tribe. This city became an integral part of the land of Israel. The name of the tribe of Naftali was inscribed on a jewel known as שבו, agate. It is commonly known as turquoise. [The various names which I have spelled in italics appear to be the equivalents of these gems’ names in Spanish or old French during the time of the author. Ed.] Onkelos also translates it as טרקיא. The special property ascribed to that gemstone was that it “pulls” man while riding in carriages or riding horses and enables him to become successful as a driver or rider. This occurs through man and beast developing mutual affinity for each other while man sits in the saddle. It was appropriate for Naftali to be associated with this gemstone as at the time he was born his step-mother Rachel had said that she had prevailed in a struggle with the attribute of Justice and her sister and as a result her handmaid had born this son for her. Rachel also had to use all her abilities (she thought) in order to have a son at least through her handmaid (compare Genesis 30,8). The gemstone bearing the name of Gad was the אחלמה, popularly known as crystal. This is why Onkelos translates the word as עין עגלא. A better known gemstone called lemon is similar to it but reddish in appearance. The reason this gemstone was used to symbolize Gad was that seeing the gemstone crystal is very common and everyone is familiar with it, the members of the tribe of Gad were also widely known as were the people who had been slain by this tribe in the wars of Israel against the Canaanites. This is the meaning of Deut. 33,20 וטרף זרעו קדקד , “tearing off arm, and even head.” The special property of this gemstone is that it reinforces the resolve of one’s heart when going to war and prevents one from becoming faint-hearted. The gemstone gives man strength. It is called אחלמה, as that word is connected to מלחמה, attributes needed to be successful in battle. The expression occurs in that sense in Isaiah 38,16: ותחלימני ותחיני, “You have restored me to health and have revived me.” The idea is that G’d made King Chiskiyah strong again. Another verse with a similar message is Job 39,4 where G’d speaks to Job about the health of the hinds, etc., saying יחלמו בניהם ירבו בבר, “their young are healthy (strong) able to grow up in the open fields.” The gemstone on which the name of the tribe of Asher was inscribed is called תרשיש, better known as cariolica, topaz, chrysolite. Its color is close to that of oil (olive oil). Others say that its color is azure-blue (compare R' David Kimchi). Onkelos translates it as כרום ימא, aquamarine. The reason is that the color of the sea resembles that of azure-blue. The name Tarshish appears also as a destination in the ship hired by the prophet Jonah, presumably because these gems could be found in that country. The special property of this topaz is to facilitate in the digestion of foods. It is even more important if one first pulverizes it and mixes the powder into one’s food. It will then make a mass similar to a mixture of flour and oil. The Torah extols Asher’s land portion within the land of Israel as being particularly full of oil, i.e. rich soil as we know from Yaakov’s blessing in Genesis 49,20. The gemstone bearing the name of the tribe of Joseph was called שהם, better known as onyx. The special property of this jewel is that its owners enjoy favor in the eyes of people. The letters in that stone also spell השם when read in a different order. This is an allusion to the verse in Genesis 39,2: “G’d was with Joseph and he became a successful man;” or, Genesis 39,24 “G’d made the warden of the prison like Joseph, etc.” Anyone who wears the jewel in the king’s palace will find that he becomes very successful and that his suggestions will be well received. The name of the gemstone on which Binyamin’s name was inscribed was ישפה, better known as jasper. It is a multi-colored gem consisting of red, black, green. Binyamin had many contradictory thoughts about the sale of Joseph by his brothers, all of which are reflected in the different colours of the jasper. The special property of that stone is that it stops the flow of blood. The reason this gemstone was assigned to the tribe of Binyamin had to do with the founder of that tribe not being able to decide if to tell his father that Joseph was most likely alive, or to keep silent as he could not foresee how Yaakov would react to such information. In the end he controlled himself, stopped himself, and did not reveal what he knew. The word ישפה may be understood as two words, i.e. יש פה, “he has a mouth,” or words to that effect. The name of that stone alludes to the fact hat Binyamin deserved credit for keeping silent about what he knew his brothers had done to his older brother Joseph. This completes the discussion about the twelve gemstones on the breastplate of the High Priest. All the details connected with the stones, the breastplate, the inscriptions, etc., are part and parcel of the detailed supervision G’d exercises over the fate of the Jewish people in all its aspects.

Radak on Genesis 10:16:1

ואת היבוסי, all of these [after Tzidon and Chet, Ed.] have the letter י at the end, signifying who they belong to. The families emanating from them carried the name of their respective forbear. This is also why they have the letter ה at the beginning of their names, signifying that they were a known entity. i.e. the letter ה as definitive article. The הפריזי is not mentioned here seeing that the definitive article is not applied to an individual person. Perhaps he was one of the sons of Canaan about whom G’d had not spoken to Avraham, seeing He spoke to him only about ten of these sons (Genesis 15,19-21) Tzidon may be excluded here as not being included in the list of Canaanite tribes even though the territory of Tzidon was adjacent to the other Canaanite territories, just north of them. We have this on the authority of Yaakov who said (Genesis 49,13) that the territory of Zevulun would border on Tzidon. We also have the borders of the Canaanite tribes described as extending southwards from Tzidon in verse 19 of our chapter. The fact is that G’d gave to Avraham, i.e. his descendants, the land of the Canaanites i.e. all their territory, everything within its original borders. [Tzidon never became part of the land of Israel.] On different occasions in the Torah when the subject came up, only some of the names of the tribes are listed, sometimes 7, sometimes 6, and in chapter 15 ten such names are mentioned. It is possible that one or another of these sons of Canaan was known by more than one name. Still, they all had the family name “Canaanite” in common tracing themselves to their ancestor by that name.

Radak on Judges 5:17:3

And Dan, why did he linger by the ships: It is not speaking about ships of the sea, since his portion was not on the sea. For Zevulun's portion was there, as it states (Genesis 49:13), "Zevulun will dwell upon the shore of the seas." And even though it is written about his portion (Yehoshua 19:26), "across from Yafo" - nevertheless, Yafo was not in his portion. Rather it is river boats, meaning to say that he crossed the Jordan and fled out of fear of the enemy and took his possessions across the Jordan. And so did Yonatan translate (in the Targum), "they swiftly crossed the Jordan, etc."

Ramban on Deuteronomy 33:6:1

LET REUBEN LIVE. Rabbi Abraham ibn Ezra commented that “he began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers, (In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory.) and their prince, too, being killed [in the affair].” In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague. (In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory.) In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand, (In the first census the Gadites numbered 46,500 (Numbers 2:15), and in the second census they were 40,500 (ibid., 26:18) — a decrease of 5,150. — And so perhaps we should assume that these deaths resulted from the plague because of Peor.) and the sons of Ephraim, eight thousand! (In the first census the tribe of Ephraim numbered 40,500 (Numbers 2:19), and in the second census they were 32,500 (ibid., 26:37) — a decrease of 8000.) Moreover, from the verse which states, And Israel attached himself unto Baal-peor, (Numbers 25:3.) and it is said again, Take all the chiefs of the people (Ibid., Verse 4.) it would appear that there were some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, so that I consumed not the children of Israel in My jealousy. (Ibid., Verse 11.) Now do not rejoin against me from the affair of Achan where He said, Israel hath sinned (Joshua 7:11. In this part of the verse the specific sin is not mentioned yet. It is stated at the end of that verse: Yea, they have even taken of the devoted thing. — For the significance thereof see Ramban further.) [although it was but a single individual who sinned; similarly we can say that it was the tribe of Simeon alone that sinned in the affair of Peor yet Scripture describes it as if the entire nation sinned. This rejoinder is not valid, for] there, [the details of] the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor]. Similarly, the identity of the victim [i.e., Zimri, a leader of the Simeonites] is no proof [that only his tribe sinned, as Ibn Ezra argues], for he [Zimri, the son of Salu] was only a prince of a fathers’ house (Numbers 25:14.) of that tribe, not the prince of the [entire] tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for they were princes of the congregation, (Ibid., 16:2.) yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, The earth opened and swallowed up Dathan, and covered the company of Abiram; (Psalms 106:17. The verse indicates that, despite the fact that princes of the congregation were in the company of Korach, the general population did not follow them, for the psalm specifies the participants in the strife.) and it [the same psalm] mentions They attached themselves also unto Baal-peor (Ibid., Verse 28.) together with Moreover, they scorned the desirable Land (Ibid., Verse 24.) which applies to the general population! (Thus it is clear that the worshippers of Baal-peor came from all the tribes, just as those who scorned the desirable Land came from among the entire people. This contradicts Ibn Ezra’s view that only the tribe of Simeon was involved in the affair of Peor.) Forbid it also that Moses should refrain from blessing the tribe of Simeon, [when it is said] that a tribe be not blotted out from Israel! (Judges 21:17.) For all those who had joined Baal-peor had already died, as it is said, for all the men that followed Baal-peor, the Eternal thy G-d hath destroyed from the midst of thee, (Above, 4:3.) and it is written of those who survived, But ye that did cleave unto the Eternal your G-d are alive every one of you this day. (Ibid., Verse 4.) And why should he not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them! Now, I have seen in Midrash Rabbah the following text: (Bamidbar Rabbah 21:9.) “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon (Genesis 46:10 lists six sons of Simeon, while in the second census only five are given (Numbers 26:12-13).) and five less of Benjamin.” (Genesis 46:21 lists ten sons of Benjamin, while in the second census only five are given (Numbers 26:38-39).) Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing! (Further, Verse 12.) In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, All these are the twelve tribes of Israel. (Genesis 49:28.) Now Jacob mentioned his twelve sons and considered Joseph to be one tribe (Ibid., Verses 22-26.) [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. (Further, Verse 17.) This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar, (Numbers 7:48 and 54.) the flags (Ibid., 2:18-21.) [designating the tribal encampments in the wilderness], and the inheritance of the Land, (Ibid., 34:23-24.) he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament, (Bamidbar Rabbah 14:29.) the twelve months of the year, and the twelve “border diagonals” (Sefer Habahir, 95. — This is a Cabbalistic term for the twelve mystic powers emanating from various combinations of the letters of the Great Divine Name. See my Hebrew commentary p. 495.) concerning which the Rabbis have said in the Midrash (Bamidbar Rabbah 14:29.) that they are the everlasting arms. (Further, Verse 27.) As the Sages mentioned in Tractate Berachoth: (Berachoth 32b.) “The Holy One, blessed be He, said to the prophet, (I.e., Isaiah. In our text of the Gemara: “The Holy One, blessed be He, said ‘to her': My daughter …”) Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi, (See above, 27:12.) Joseph is not mentioned as two tribes (See above, 27:12.) [because, there Simeon (See above, 27:12.) is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes (See Ezekiel 48:4-5.) with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one (Ibid., Verse 31.) and did not list the tribe of Joseph as two tribes; instead he said, the gate of Joseph, one, (Ibid., Verse 32.) since the tribes are always counted as only twelve. I have already mentioned this in the section Vayikach Korach. (Numbers 17:12 (see Vol. IV, pp. 189-190).) Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel, (See Genesis 49:7.) and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were. Now the order of this blessing [of Moses] was by [dictate of] Ruach Hakodesh (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first; (Joshua 13:15.) and, also, for he was the firstborn, (I Chronicles 5:1.) and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him the right of the firstborn. (Above, 21:17.) Then he mentioned Judah for he was the first to inherit within the Land [proper] (Reuben’s possession was beyond the Jordan eastward.) and of him came he that is the prince, (I Chronicles 5:2. Reference is to David.) and he was the first to advance to war [against the Canaanites], (Judges 1:2.) concerning which Moses blessed him [saying, his hands shall contend for him, and Thou shalt be a help against his adversaries]. (Verse 7.) Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph. (Joshua 18:11.) Afterwards he continued to bless the children of the mistresses, (I.e., Leah and Rachel, who were the heads of their households. Here, though, it refers only to Leah, since Rachel’s children — Benjamin and Joseph — were already blessed.) and mentioned Zebulun before Issachar (See further, Verse 18.) as Jacob had done. (See Genesis 49:13-14.) So, too, [in the division of the Land] the third lot fell to the children of Zebulun (See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar).) and the fourth lot to the children of Issachar. (See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar).) Then he blessed the children of the handmaids (Bilhah and Zilpah.) — Dan, Naphtali, and Asher — in order of their birth, (The order of their birth was: Dan, Naphtali, Gad, Asher (Genesis 30:6-13). Here, the order is: Gad (Verse 20-21), Dan, Naphtali, Asher (Verses 22-24). Ramban will proceed to explain why Gad is first.) and they were also [encamped] under the same standard. (Numbers 2:25-30.) He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben, (See Joshua 13:23-24.) the first of all, and he was [encamped under] Reuben’s standard. (Numbers 2:10-14.) Let Reuben live, and not die. “The meaning thereof is that his tribe shall live and never die. (In other words, this is to be understood as a prayer rather than a blessing. — It is so clearly stated in our text of Ibn Ezra. Ramban also mentioned above, “and Moses prayed for him etc.”) And let his men be a number. This is like the verse, And I have not learned wisdom and the knowledge of the Holy One I have (Proverbs 30:3.) [where the word not from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word not from the expression and ‘not’ die applies to the second part, thus meaning] ‘and let his men not be a number,’ that they may not become few, for whatever can be counted, is few. So also, and I am few in number.” (Genesis 34:30.) This is the language of Rabbi Abraham ibn Ezra. It is more correct to explain: “Let Reuben live in Israel; and not die, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch. (Ibid., 49:4.) This is similar to what is stated there, and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve; (Ibid., 35:22.) Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of his men [and let ‘his men’ be numbered among the men of Israel] is that all his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression his men refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi], (Exodus 6:14.) and the meaning of the word mispar (number) is like b’mispar [with the prefix beth meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, to play the harlot ‘beith’ [literally: “the house of”] her father (Above, 22:21.) [means b’veith — “in the house of” her father]; they shall wash ‘mayim’ (Exodus 30:20.) [literally: “water,” means b’mayim — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate. (See Ibn Ezra to Exodus 3:1.) Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe. And some commentators (I have found this interpretation in Chizkuni: “Let Reuben live, and not die when he will pass over the Jordan armed before the children of Israel. And his men be a number — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.”) explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, and by thy sword shalt thou live. (Genesis 27:40.) And let him not die, that none of them should die in battle, and his men be a number that they should return to their homes in their [original] number, there lacking not one man of them. (Numbers 31:49.) Similarly, in the blessing of Gad (Further, Verse 20.) his companion [under the same standard] (Numbers 2:10-14.) Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned. And by way of the Truth, [the mystic teachings of the Cabala], the expression Let [Reuben] live and not die is associated with visiting the iniquity of the fathers upon the children (Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362).) and there I alluded to its secret. (Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362).) Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in Pirkei Heichaloth. (“Chapters of the Palaces.” — Heichaloth Rabboth, 6. A reference to this work is also found in Ramban’s Introduction to the Commentary on the Torah (see Vol. I, p. 10, Note 22). This is a mystic Midrash describing the process of ascending to heaven and of the palaces therein leading up to the Holy Throne. The principal narrator in this account is Rabbi Yishmael, one of the martyrs who was executed during the religious persecutions of Hadrian. The Midrash mentions the executions on account of the tradition that the ten martyrs suffered their fate in order to atone for the sale of Joseph by ten of his brothers.)

Ramban on Numbers 2:2:1

EVERY MAN SHALL ENCAMP BY HIS OWN STANDARD, WITH THE SIGNS OF THEIR FATHER’S HOUSE. “Each standard was to have a colored cloth hanging on it, the color of one being unlike the color of another. (There were thus twelve standards, one for each tribe (Maskil l’David in his commentary on Rashi). These twelve standards are not to be confused with the four main standards, around each of which three tribes rallied.) The color of each standard corresponded to that of the stone fixed in the breastplate [of the High Priest, on which the name of that tribe was engraved], and by this method everyone would recognize his standard.” This is Rashi’s language. But Rabbi Abraham ibn Ezra commented: “There were signs on each of the [four main] standards. Thus the ancient Sages said that on Reuben’s standard there was a figure of a man decorated with mandrakes, (See Genesis 30:14.) and on Judah’s standard there was the form of a lion, to which Jacob had compared him, (Ibid., 49:9.) and on Ephraim’s standard was the figure of an ox, based upon [the expression that Moses used in speaking of that tribe], the firstborn of his ox, (Deuteronomy 33:17.) and on Dan’s standard was the figure of an eagle. (This was because of the expression, as an eagle stirreth up his nest (ibid., 32:11), and of Dan it is written that he was the rearward of all the camps (further, 10:25), who stirred the attention of all the camps to any lurking dangers (Tziyoni).) Thus [the four signs on the four main standards] were similar to the four figures that the prophet Ezekiel saw [in the Divine Charriot].” (Ezekiel Chapter 1. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle (ibid., Verse 10).) The Tent of Meeting was in the exact center, with the camps of the Levites surrounding it in the midst of the camps [of the other tribes], as is mentioned in Sefer Yetzirah: (I have not found it in our editions of the Sefer Yetzirah (Book of Creation). On the book itself, see Vol. I, p. 24, Note 41.) “And the Holy Temple is placed exactly in the middle.” Now the directions [in which the standards were to be set up] begin with the east, like the movement of the sun [in its daily course], and afterwards the south, and then the west and finally the north. They put the [main] standard of Judah in the east because he was the first to start journeying as he was the prince, (I Chronicles 28:4.) just as G-d commanded, Judah shall go up (Judges 1:2.) first, (Ibid., 20:18.) and Reuben was [set next to him] in the south to honor him as the firstborn. Thus these two neighboring standards consisted of [the children of] Leah [i.e., Judah, Issachar, Zebulun, Reuben Shimon] together with the firstborn of her maidservant who was born upon her [Leah’s] knees [i.e., Gad the son of Zilpah.]. And there was one [main] standard for the children of Rachel [Ephraim, Menasheh, and Benjamin] in the west, and the standard of the [other] children of the maidservants [Dan, Asher, and Naphtali] was last, in the north. I have furthermore seen in the Midrash [the following text]: (Bamidbar Rabbah 2:9.) “And just as the Holy One, blessed be He, created four directions in the universe, so He surrounded His Throne with four ‘living creatures,’ (Ezekiel Chapter 1. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle (ibid., Verse 10).) and high above them all is the Throne of Glory. The Holy One, blessed be He, told Moses to arrange the standards in a manner corresponding to these directions. Thus He said to him: In the east, whence comes light to the world, shall Judah the sovereign pitch his camp, and next to him shall be the tribe of Issachar, who studies the Torah, (“For it is said, And of the children of Issachar, men that had understanding of the times (I Chronicles 12:32), and Torah is called ‘light,’ For the commandment is a lamp, and the Torah is light (Proverbs 6:23)” (Bamidbar Rabbah 2:9) — Thus, just as the royal House of David is referred to by Scripture in terms of light — as it is said, that David My servant may have ‘a lamp’ always before Me in Jerusalem (I Kings 11:36) — so also is Issachar, student of the Torah which is called light. The position of these two tribes is therefore rightfully in the east whence comes light to the world. And as for Zebulun (see further in text).) and next to him the tribe of Zebulun, who is wealthy, just as it is written, Zebulun shall dwell at the shore of the sea, (Genesis 49:13.) and it is also said [of Zebulun], for they shall suck the abundance of the sea. (Deuteronomy 33:19. And riches are also referred to as “light” (Midrash Rabbah ibid.). Thus the three tribes that pitched on the east — Judah (sovereignty), Isaachar (knowledge), and Zebulun (wealth) — all represented aspects of “light” which originates in the east.) They were to be the first to journey, just as it is said, And their king is passed on before them, and the Eternal at the head of them. (Micah 2:13.) From the south come the dews and the rains [which bring] blessing for the world, therefore shall Reuben pitch on that side, for he is the master of repentance, (See Sotah 7b and Rashi ibid., that Judah’s repentance in admitting his guilt in the case of Tamar (Genesis 38:26) was motivated by Reuben’s prior repentance in the case of Bilhah (ibid., 35:22). Reuben was also first of the brothers who tried to save Joseph in order to return him to his father (ibid., 37:22). According to a Midrash, G-d then said: “‘You [Reuben] were first in making an effort to bring back a beloved son to his father. By your life! A descendant of yours will be the first [of the prophets] to bring back Israel to their Father in heaven.’ And who was that? Hosea the son of Beeri, as it is written, When the Eternal spoke at first with Hosea (Hosea 1:2) [and it was that prophet who proclaimed: Return, O Israel, unto the Eternal thy G-d, for thou hast stumbled in thine iniquity” (ibid. 14: 2)] (Yalkut Shimoni, at the beginning of the Book of Hosea). That Hosea was of the tribe of Reuben is indicated in I Chronicles 5:6, where his father Beerah is counted among the descendants of Reuben. Beeri and Beerah, according to the Rabbis, refer to the same person.) which is a good quality, and the mercies of the Holy One, blessed be He, come to the world when people repent [of their evil ways]. Next to Reuben is Gad, who has the quality of heroism. (Genesis 49:19. In our Bamidbar Rabbah: “master of the troop,” as stated in Genesis ibid:) Thus there were [in the south] Reuben with repentance, Gad with heroism, and in between them Shimon in order to atone [for his having caused anguish to his father Jacob]. (Ibid., Verses 5-7, and in Chapter 34:30.) And they shall set forth second, (Verse 16 here.) because repentance is second to Torah [for by studying Torah one is coming to repent of evil ways]. In the west are the storehouses of snow, and the storehouses of hail, cold, and heat, and corresponding to them were [the tribes of] Ephraim, Menasheh and Benjamin, and the Divine Presence is always in the west within the border of Benjamin, as it is said, Of Benjamin he [Moses] said: The beloved of the Eternal shall dwell in safety by Him. (Deuteronomy 33:12. This is an allusion to the fact that the Sanctuary proper, in which the Divine Presence resided, was in Benjamin’s territory. The eastern part of the Temple was in the territory of Judah. These three tribes of Ephraim, Menasheh and Benjamin, to whom G-d grants might (see Psalms 80: 3) are thus the most able to resist the destructive aspects of the natural elements (Eitz Yoseph on Bamidbar Rabbah).) And they shall set forth third, (Verse 24 here.) for heroism is fitting to Torah and repentance, in order that a person may grow strong in Torah and overcome his [bad] inclinations. From the north comes darkness to the world, and corresponding to it was the tribe of Dan. For what reason? It is because the tribe of Dan darkened the world through the idols which Jeroboam made, as it is said, and the one idol he put in Dan. (I Kings 12:29.) Next to him was the tribe of Asher, to illuminate the darkness, as it is said [of Asher], and he shall dip his foot in oil, (Deuteronomy 33:24.) and next to him was the tribe of Naphtali who is full of blessings. (As it is said of that tribe, O Naphtali, satisfied with favor, and full with the blessing of the Eternal (ibid., Verse 23).) They shall set forth hindmost, (Verse 31 here.) for whoever worships idols goes backward and not forward. ” (Jeremiah 7:24.) There [in Bamidbar Rabbah] (Bamidbar Rabbah 2:9.) the Rabbis also interpret [the division of the tribes of Israel according to four standards as] corresponding to the four groups of angels [surrounding the celestial Throne]. The Midrash also explains there that [the division of the tribes was not arbitrary but] it was all in wisdom, [showing] honor and greatness to Israel, and that therefore Scripture mentions everything in detail.

Tribal Lands, Chapter 7; Zevulun 14

Zebulun shall dwell by the seashore; He shall be a haven for ships, And his flank shall rest on Sidon. Genesis 49:13

Tribal Lands, Chapter 7; Zevulun 52

Zebulun shall dwell by the seashore; He shall be a haven for ships, And his flank shall rest on Sidon. Genesis 49:13

Tur HaArokh, Deuteronomy 34:1:2

את הגלעד עד דן, “Gilead as far as Dan.” Moses was standing on part of the land owned by the tribe of Reuven, whose territory also included some parts of Gilead. Menashe had conquered the other half of Gilead. There was also a “Gilead” in the mountains of Lebanon, which was located on the west side of the Jordan in Israel proper. This is based on Jeremiah 22,6 גלעד אתה לי ראש הלבנון, “Gilead, you are for Me the head of Lebanon etc.;” The reason the Torah mentions the words עד דן, is because that is the northernmost boundary of the land of Israel. The land of Yehudah, basically describes the southern part of the country. Proof of this is Samuel II 24 where Beer Sheva is listed as the southernmost city in Yehudah at the time David commanded Yoav to count the men capable of bearing arms. The tribes of Menashe and Ephrayim are mentioned by name as they populated the others regions. So are Naftali and Dan. Naftali bordered Yehudah in the east. Issachar’s boundaries are not mentioned, as its territory bordered Ephrayim on one side and Menashe on the other. Shimon was an enclave within the territory of Yehudah, and also did not need to be mentioned separately. Binyamin is also not mentioned because its territory was wedged between Yehudah to the south and the tribes of Joseph in the north. The reason the boundary of the Mediterranean is mentioned is on account of Zevulun whose territory was adjacent to the shores of that ocean. There is a view that the territory of Zevulun was situated all the way to the Dead Sea, near Jericho, based on the Torah describing that tribe as dwelling between “seas” (plural). (Genesis 49,13) The valley of the Jordan near Jericho is mentioned especially, seeing that the area is 1200 meters below sea level and not easily visible from where Moses had been standing. G’d invoked a miracle to enable Moses to see all this with his physical eyes. It is clear that Moses was shown the entire land clearly as the Torah testifies that G’d said: “I have shown you the whole land that I have sworn to give to Avraham, Yitzchok, and Yaakov.” (34,4) The principal reason G’d showed Moses the land was to impress him with its goodness. G’d was aware of the tremendous love Moses possessed both for his people and for the land of Israel. He knew that He gave Moses a great deal of joy by showing him what his people had to look forward to.

Tur HaArokh, Numbers 2:2:1

איש על דגלו באותות, “each man by his flag, according to its insignia.” Rashi explains that each flag had coloured insignia woven or embroidered on it reflecting the appearance of the respective gemstone of the tribe on the breastplate of the High Priest. Ibn Ezra writes that each flag had a pattern that easily identified the tribe it belonged to; (possibly reflecting the definitions used by Yaakov when he had blessed his sons before his death.) They could also have reflected the images seen by the prophet Ezekiel in his famous vision of the merkavah. Ancient sources have recorded that the Tabernacle was located in the center of the four army groups. In the space between the Tabernacle and the army groups (presumably in peace time accompanied by the various families of the soldiers), the Levites arranged their huts around the Tabernacle. The details have been described in the ספר יצירה. The respective sides of the camp which was square in shape, began with the east side, the army group headed by the tribe of Yehudah, as per G’d’s command in response to the question who should lead the army. [Compare Bamidbar Rabbah 2,10 on Judges 1,1-2 Ed.] The army group headed by the tribe of Reuven was situated on the south side in order to accord some honour to the biologically oldest son of Yaakov. The third army group under one flag comprised the tribes of Rachel’s descendants who were situated in the west, with the group comprised of sons of Zilpah and Bilhah in the north. I have seen further in the Midrash that just as Hashem created 4 directions on earth, (north, south, west and east) so He surrounded His throne in the heavens with four such directions, the throne of His glory being the loftiest of them all. When telling Moses how to arrange the army groups around the Tabernacle, He told him that what He was directing Moses to do corresponded to the pattern in which the hierarchies in the heavenly regions were arranged. East, the source of the original light, would be represented on earth by Yehudah, who represented the concept of Royalty. He would be flanked by Issachar, who represented the concept of Torah Issachar would be flanked on his other side by Zevulun, who represented the concept of wealth. This concept had been envisioned by Yaakov, who in his blessing of Zevulun (Genesis 49,13) had said זבולון על חוף ימים ישכון, that “Zevulun would make his residence on the shores of the sea.” It has also been said of him (and of Issachar) (Deuteronomy 33,19) כי שפע ימים יינקו, that “they will be nourished by the riches of the sea.” [An allusion to Zevulun sharing his wealth with Issachar, enabling the latter to devote himself exclusively to the study of the Torah. Ed.] This group would be the first one to march ahead of the rest of the camp, as we know from ויעבור מלכם לפניהם, “their king would always march ahead of them” (Michah 2,13). The direction south is representative of the beneficial dews and the rains that dispense G’d’s blessings on earth. This direction would be represented first and foremost by Reuven, who had distinguished himself as a penitent, and thus had revealed himself as possessing a virtue which is very dear to Hashem, a virtue which evokes G’d’s mercy for His creatures. He was flanked by Gad, possessed of the virtue of גבורה, strength and endurance in the face of overwhelming odds. They had the camp of Shimon between them, to help him atone for the sin at Shittim that had decimated that tribe whose members had permitted themselves to be seduced by the Moabites and Midianites. (Numbers 25) They marched in second position, seeing that the virtue of repentance is second only to Torah itself. Seeing that Reuven had excelled in repentance and this is an important virtue, one which brings to the fore G’d’s virtue of רחמים whenever G’d encounters penitent sinners, it was appropriate for the tribe of Reuven to be positioned in second place. West is the direction in which G’d’s storage chamber of snow, hail, and frost as well as heat is stored; the tribes of Ephrayim, Binyamin and Menashe were placed there, seeing that Binyamin’s territory would house the Temple, it was appropriate that he would be positioned in the direction where the Shechinah is presumed to be. North is the direction from which darkness (of the spiritual kind) is presumed to emerge when it does. It was appropriate that the tribe of Dan would be positioned there, as it was this tribe who played a leading role in the re-introduction of idolatry in Israel, King Yerobam later on being the exponent par excellence of this. [Judges 18 describes that the tribe of Dan hired themselves a phony priest and instituted idolatry in their newly conquered territory, formerly known as Layish. These offshoots from the tribe of Dan, who called their new city “Dan,” continued in their idolatrous ways until the first Temple was destroyed. The tribe of Asher was especially blessed, as was the tribe of Naftali, also part of that army group, something that offset the spiritually negative vibes associated with the Danites.

Talmud

A man's love for items by the sea is attributed to his lineage from the tribe of Zebulun. Rebbi Joshua ben Levi explains the significance of drawing water during a festivity, using the example of Jonah ben Amittai from the tribe of Asher and Zebulun. The holy spirit rests on a happy heart, as seen in the story of Jonah at the water-drawing festivity.

Jerusalem Talmud Sukkah 5:1:3

Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoycing from the fountains of salvation (Is. 12:3. Babli 50b.) . An illustration (The following (up to Note 21) is from Gen. rabba 98(16) (M. Sokoloff, The Genizah fragments of Bereshit Rabba, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.) . Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written (Jud. 1:31.) , Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written (1K. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta.) , arise and go to Sarepta which belongs to Sidon. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten (Jos. 19:10.) , the third lot fell to the sons of Sevulun according to their families, and it is written (Jos. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun.) , from there it turned eastward to Gat Ḥepher and Et Qaṣin. And it is written (2K. 14:25.) , following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go (In Gen. rabba R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s.) assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. And his hip from Sidon (Gen. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory.) , the hip from which he came was from Sidon. And it is written (Jonah 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities.) , he descended to Yafo, when it should have been “he descended to Acco (As a Galilean he could have used the nearest port.) ”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims (Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan.) , came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart (Babli Šabbat 30b.) . What is the reason? It was when the musical instrument played, God’s spirit was on him (2K. 3:15.) . Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but it was when the musical instrument played, God’s spirit was on him (This refers to a statement of R. Levi in Berakhot 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind.) .

Pesachim 4a:4

The Gemara relates a similar incident: A certain man would regularly walk and say: The bushes on the seashore are cypresses (ge’onim), i.e., items located by the sea are more beautiful than those found in other places. They examined his lineage and found that he descends from the tribe of Zebulun, as it is written: “Zebulun shall dwell by the seashore” (Genesis 49:13). That explains his love of all things close to the sea.

Targum

Zebulon will settle by the sea, have dominion over the havens, and conquer borders with ships, extending his border to Sidon.

Onkelos Genesis 49:13

Zevulun will settle on seashores, he will be a harbor for ships [conquer the borders with ships]; [he will consume the best of the sea] his border will reach to Sidon.

Targum Jonathan on Genesis 49:13

Zebulon shall dwell upon the banks of the sea, and have dominion over the havens; he will surmount the breakers of the sea with ships and his border will extend unto Zidon.

יִשָּׂשכָ֖ר חֲמֹ֣ר גָּ֑רֶם רֹבֵ֖ץ בֵּ֥ין הַֽמִּשְׁפְּתָֽיִם׃ 14 J Issachar is a strong-boned ass, Crouching among the sheepfolds.
Chasidut focuses on Issachar's role in fulfilling commandments and the spiritual rewards, while the Baal Shem Tov sees Issachar as serving Hashem with physical substance. In Jewish Thought, Abraham's sacrifice of Isaac symbolizes victory of mind over matter, paralleling Moses' journey to Egypt. Kabbalah discusses the importance of being satisfied with necessities and the strength of Issachar. The Midrash highlights the actions and characteristics of various tribes, praising Judah for leadership and Issachar for Torah study. Musar emphasizes Issachar's dedication to Torah study and service to God. Quoting Commentary describes the relationship between Issachar and Zebulun in sanctifying God through trade. The Talmud discusses the divine intervention in the conception of Issachar and provides guidelines for behavior in a bathhouse. Tanakh questions the passivity of the tribe of Reuben during battle. Targum portrays Issachar as a strong tribe knowledgeable in the law and rich in property.

Chasidut

Yaakov sees Issachar as a symbol of the body's exertion in fulfilling commandments and the resulting spiritual reward. Another interpretation focuses on the mental turmoil before thoughts are formulated into words, with rest coming once thoughts are organized. The concept of Yissachar as a strong-boned donkey is associated with wealth and understanding of the times. The Baal Shem Tov interprets this as physical substance serving Hashem, linking reward with serving God.

Ba'al Shem Tov, Vayechi 3:1

Issachar is a strong-boned ass, crouching down between the stables (Gen. 49:14). In the name of Rabbi Israel Ba’al Shem, on the verse Issachar is a strong-boned [garem] donkey: that is to say, there is reward [s’khar] by way of that which the “donkey” causes [gorem]. (Tzava'at HaRivash p.12b)

Kedushat Levi, Genesis, Vayechi 12

Genesis 49,14-15. “Issachar is a strong-boned ‎donkey;” Yaakov sees in the name ‎יששכר‎ which contains the ‎word ‎שכר‎, “reward,” an allusion to the relationship between the ‎body’s exertion in fulfilling the commandments on the one hand, ‎and the spiritual reward resulting from this, on the other. The ‎body pulls in one direction, earthward, whereas the reward ‎compensates by pulling in the opposite direction, i.e. heaven-‎oriented.‎

Kedushat Levi, Genesis, Vayechi 13

Another explanation of this blessing and the hyperbole ‎employed by Yaakov looks at the entire blessing as a single ‎message; ‎יששכר חמר גרם רבץ בין המשפתים וירא מנוחה כי טוב ואת הארץ ‏כי נעמה ויט שכמו לסבול ויהי למס עובד‎, ”Yissachar is a bony donkey ‎crouching between sheepfolds, He saw that repose is good ‎and that his land is pleasant, so he bent his shoulders to bear ‎and became a toiling servant. When a person contemplates what is involved in serving ‎‎Hashem, he is in a kind of mental turmoil as long as he has ‎not formulated his thoughts into words. Once he has formulated ‎his thoughts into words, he finds some “rest,” his mental turmoil ‎subsides. The word ‎יששכר‎ in our verse alludes to the mental ‎turmoil prior to the thoughts becoming organized into words, ‎whereas the words ‎רבץ בין המפתים‎, refer to the rest attained once ‎these thoughts have been formulated to be contained within ‎recognizable boundaries, words being the boundaries within ‎which one’s thoughts are now contained, i.e. ‎משפתים‎,”sheep-fold.” ‎This latter word is similar to ‎שפתים‎, “lips,” alluding to the spoken ‎word so that what follows is a mind that is at rest, i.e. ‎וירא מנוחה כי ‏טוב‎, “he saw that ‘rest’ is a good feeling.”‎‎

Likutei Moharan 30:9:7

Chamra corresponds to (Genesis 49:14), “Yissachar is a strong-boned chamor (donkey).” This is as in (1 Chronicles 12:33), “Of the descendants of Yissachar, men who had understanding of the times.” Through rebuke, it [the dalet] is elevated to the Festivals which are an aspect of “understanding of the times,” as above.

Likutei Moharan 60:1:6

The Yissakharites had this contemplation, in the aspect of “from the Yissakharites, men adept at understanding” (1 Chronicles 12:33). They merited this only by means of wealth, the aspect of “Yissakhar is a strong-boned donkey” (Genesis 49:14), which Onkelos renders as “[Yissakhar is] abounding with possessions.”

Likutei Moharan, Part II 1:4:9

And this is: “The first watch, a donkey brays.” This corresponds to the craving for wealth, as in “Yissakhar is a strong-boned donkey” (Genesis 49:14), which Onkelos renders as “[Yissakhar is] rich with possessions.”

Tzava'at HaRivash 100:1

It is related in the name of the Baal Shem Tov: The verse states, (Genesis 49:14) “Yissachar-יששכר is a strong boned-Garem-גרם donkey-Chamor-חמור.” This may be interpreted as follows: “There is reward-Yesh Sachar-יש שכר by the physical substance-Chomer-חומר being caused-Garem-גרם to serve HaShem.”

Commentary

Issachar is compared to a strong-boned donkey who bears the yoke of Torah like a heavy load, and is depicted as a diligent worker who enjoys rest within the boundaries of his home. Scholars interpret this as symbolizing the tribe's dedication to Torah study, with Issachar embodying the ideal of Torah scholarship and hard work.

Chizkuni, Genesis 49:14:1

רובץ בין המשפתים, “crouching between boundaries.” His territory was hemmed in on both sides between his tribal brothers as spelled out in Joshua 19,10-23.

Da'at Zekenim on Genesis 49:14:1

יששכר חמור גרם, “Issachar is a bony donkey;” in the Talmud tractate Niddah, folio 31 this line is understood as Yaakov saying that a bony donkey was the cause of Issachar having been born. How so? When Yaakov came home from the field and Leah heard the donkey he was riding on braying, she went out of her tent to meet him and brought him to her tent. During that night she became pregnant with Issachar. (B’reshit Rabbah 99,10)

Ibn Ezra on Genesis 49:14:1

ISSACHAR IS A LARGE-BONED ASS. Jacob compared Issachar to an ass whose bones are heavy. (That is, strong (Krinsky).) Chamor (ass) is in the construct with garem (bones). (Chamor garem thus means an ass (chamor) of heavy bones (garem), rather than a heavy-boned ass. I.E.’s point is that garem is not an adjective modifying chamor (Filwarg, Weiser).) Due to the heaviness of his bones, he is wont to couch. (According to Filwarg. The point is that this type of beast carries heavy loads and therefore often couches down to rest when burdened. It should be noted that I.E. is vague and that Weiser, Cherez and Krinsky offer other interpretations.)

Ibn Ezra on Genesis 49:14:2

BETWEEN THE SHEEPFOLDS. Ben ha-mishpatayim (between the sheepfolds) means between the arranged rows. (I.E. does not tell us what he means by “arranged rows.” The reference may be to the burdens borne by the ass which are arranged in two rows, one on the right side of the animal and one on the left (Krinsky), or to the rows of the sheep-folds (Weiser).) It is possible that mishpatayim comes from the same root as tishpot (arrange) in Lord, Thou wilt arrange (tishpot) peace for us (Is. 26:12).

Kli Yakar on Genesis 49:14:2

He saw that rest is good. Unlike the pursuit of material wealth, the acquisition of Torah knowledge involves toil of the soul but quiescence of the body. For this reason the Torah was given on Shabbos.

Or HaChaim on Genesis 49:14:1

יששכר חמור גרם, "Issachar is a bony donkey, etc." We learn in Nidah 31 that the meaning of the verse is that G'd had a hand in the conception of Issachar having guided Jacob's donkey to the tent of Leah on that night (Genesis 30,16). Just as Jacob had not remained in his regular abode that night, so Issachar, the son who had been conceived during that night, would be "crouching between boundaries." Inasmuch as Issachar is the model of a person who devotes his life to Torah study, Jacob alluded to the phenomenon that Yeshivah students have a habit of moving from place to place. Every action which is not proper produces consequences which reflect that impropriety. Leah's action appeared too forward for the conduct associated with the traditional way of life of Jewish women, even though her intention was wholly honourable. In spite of the discomfort associated with the lifestyle of the Yeshivah student, he does not let this diminish the effort he lovingly devotes to Torah study.

Or HaChaim on Genesis 49:14:2

וירא מנוחה כי טוב, "He observed that repose is good, etc." The reference is to the repose experienced in the Hereafter. The words כי טוב, refer to what happens after a person considers that all the pleasures available for the body in this world, such as eating fine food and drinking good wine, are all sensations which are devoid of an inherent value. They are meaningful only because the body, an empty vessel, needs to be filled up with food and drink as the Creator has decreed that it is incapable of existing without input of food and drink. As a result, once the body has absorbed enough food an drink, the very food and drink which provided these pleasurable sensations become revolting. This fact demonstrates that food and drink are not in themselves something desirable. Solomon makes that point in Proverbs 23,8 when he said: "once you have eaten your bread, you will vomit it;" he meant that when you have consumed all the bread of this world, the time will come when you vomit it as it will become repugnant for you to fill your mouth with it. The same applies to all the other pleasures this world has to offer, things which man is attracted to by his eyes. Once he examines these phenomena more thoroughly he will realise that they are only make believe, that they lack substance, and eventually he will develop a distaste for everything connected with the human body and its attractions. He will conclude that the real good can be found only in the Hereafter, the world which is all spirit. Jacob blessed Issachar by saying that he has realised that true repose is only in those regions. Issachar correctly evaluates the repose in the Hereafter as well as the relative pleasantness on earth, i.e. והארץ כי נעמה.

Or HaChaim on Genesis 49:14:3

When Jacob added ויט שכמו לסבול, "he bent his shoulder to bear (a burden)", this is a reference to the pain which is part of our earthly existence; ויהי למס עובד, "he turned himself into someone who serves the Lord as a form of paying tribute."

Or HaChaim on Genesis 49:14:4

Another meaning of these last words may be that in return for becoming a willing servant of the Lord, the rest of the population is obligated to pay מס some kind of tax to assure the Torah scholar of his livelihood. In the case of Issachar that would be Zevulun who was a seafarer putting much of his wealth at the disposal of Issachar. (compare previous verse).

Rabbeinu Bahya, Bereshit 49:14:1

יששכר חמור גרם, “Issachar is a strong-boned donkey.” According to the plain meaning of the text he is like a donkey whose proportion of bones far overshadows the amount of its flesh. People who engage in constant study of Torah will not be found to amass much flesh. The people of the tribe of Issachar are burdened down by the weight of their Torah study as the donkey is burdened down with physical loads. רובץ בין המשפטים, “he lies down between the sheepfolds.” Donkeys work both by day and by night and even when they lie down briefly, they lie down between the boundaries of the towns instead of in their own stables at the home of their owners.

Radak on Genesis 49:14:1

יששכר חמור גרם, like a strong donkey possessing strong bones. He is able to lie down while carrying his load and to get up again while still having his load on his back.

Radak on Genesis 49:14:2

המשפתים, a reference to the load the donkey carries. Yaakov uses the word in the plural mode, to indicate that Issachar will be loaded with not only one burden but two, carrying one on his right side, the other on his left. His soil will be extremely good, as if to say that he will not join battle formations in war but will belong to the troops bringing the supplies to the front lines. He will pay a special tax to the king to be allowed this arrangement, hence ויהי למס עובד. This is what Yaakov had in mind when he said of Issachar וירא מנוחה כי טוב. Our sages in Bereshit Rabbah 98,12, and 99,10 explain the entire blessing as a prophecy that Issachar would make his primary occupation the study of Torah, and Yaakov depicting such a way of life as something lovely and rewarding for those who pursue it. The more one labours and immerses oneself deeply in Torah study the greater the ultimate sense of serenity, מנוחה, constructive peace of mind one will experience. All the expressions used here such as וירא מנוחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבול ויהי למס עובד, describe, step by step the immersion in Torah study, the difficulties in mastering that discipline, and the eventual satisfaction it yields the person who stays the course. As proof that Yaakov’s blessing for Issachar did indeed come true, consider that the tribe of Issachar sent only 200 representatives to attend the crowning of David as King, whereas all the other tribes sent delegations numbering between 10,000 and 120,000. The 200 men from Issachar however, are described as יודעי בינה לעתים, “knowing how to interpret the signs of the times.” They were all Torah scholars. (compare Chronicles I 12,24-38)

Rashbam on Genesis 49:14:1

יששכר חמור גרם, he is not like Zevulun who engages in voyages with mariners to distant lands to engage in trade and commerce. He stays at home toiling his earth sharing the fate of his donkeys, his beasts of burden.

Rashbam on Genesis 49:14:2

בין המשפתים at the outer edges of town, where the surrounding fields are under cultivation. We encounter the expression for tilling the soil as applying not only to oxen but also to donkeys in Isaiah 32,20 אשריכם זרעי על כל מים, משלחי רגל השור והחמור, “happy shall you be who sow by the waters, who send out oxen and donkeys to plough and spread the seed.” We find a similar contrast between these two tribes expressed in Moses‘ blessing in Deut. 33,18שמח זבולון בצאתך ויששכר באהליך “enjoy your departures (on voyages) Zevulun, and you, Issachar, enjoy your pursuing your vocation in your tents.”

Rashi on Genesis 49:14:1

יששכר חמר גרם means ISSACHAR IS A BONY ASS — he bears the yoke of the Torah (i.e. obligations) like a strong ass upon which may be placed a heavy load (Genesis Rabbah 99:9).

Rashi on Genesis 49:14:2

רבץ בין המשפתים CROUCHING BETWEEN THE FOLDS — Like an ass that travels day and night and has no permanent stable of its own, so that when it wishes to rest it croucheth down between the borders — i.e. at the bounds of the cities whither it is earring merchandise .

Rav Hirsch on Torah, Genesis 49:14:1

גרם: Knochen, jedoch nicht daßelbe wie עצם .עצם bedeutet das Feste Starke, Markige, verwandt mit םoא, Ansammlung von Kräften. גרם findet sich in גרם המעלות (Kön. II. 9, 13) als Treppenstufe, also als das stetig vorwärts und aufwärts Führende — (davon auch כרם, der terrassenartig angelegte Weinberg] — so auch גרם" rabbinisch: vermitteln, veranlassen, herbeiführen. Demgemäß scheint גרם nicht Knochen als Last tragende, sondern Glied und Gelenk als die bewegende, arbeitende Hebelkraft zu bezeichnen. daß חמור als Bild eine Charakterseite bezeichnet, die vollständig allem Edlen ebenbürtig erscheint, ist aus Jesaias 32, 20 ersichtlich. Dort heißt es: אשריכם זורעי על כל מים משלחי רגל השור והחמור: ihr seid die Fortschreitenden Cuer ist der Fortschritt], denen jedes Gewässer gleichgilt, daran die Gottessaat zu säen, die sich hingeben, um Stier gleich sich ans Joch schirren zu lassen und Esel gleich Lasten zu tragen, (wörtlich: die rüstig den Fuß des Ochsen und des Esels strecken, d. h. die den rüstigen Schritt des Ochsen und des Esels schreiten, wie שלח אצבע ,שלח יד. So Job 30, 12 גלי שִלֵחו, sie wollen meine Füße strecken, d. h. mir vorschreiben, wie ich wandeln soll). שור: die Tatkraft, die wirkt; חמור: die Kraft des Tragens. Also חמור גרם eine gelenke Kraft, die schwere Lasten auf sich nimmt und rüstig weiter fördert. Eine solche Kraft wird Issachar entfalten, eine Kraft, die arbeitet und trägt, שור und חמור in sich vereinigt. משפתים: der Ort, wo zwei Reihen geordneter Geräte sind. Wie wir die Häuslichkeit durch Herd bezeichnen, so im Hebräischen durch geordnete Reihen von Geräten. So wird Ps. 68, 14 durch אם תשכבון בין שפתים! der Gedanke ausgedrückt: O, wenn ihr doch nur immer im Gegensatz zu den "Heereskönigen" euch mit der Lebensaufgabe der נות בית, der im Hause zu erfüllenden Pflichten begnügen möchtet! Also: Issachar ist ein starker und rüstiger Arbeiter, der am heimischen Herde der Ruhe genießt, im Bilde: ein Lasttier, dessen Gelenken man es ansieht, daß es tüchtig arbeiten kann und gearbeitet hat, und der nun innerhalb des Wohlstandes des häuslichen Kreises, den er mit seiner Arbeitskraft selbst geschaffen hat, ausruht.

Sforno on Genesis 49:14:1

יששכר חמור, not ready to fight a war. This corresponds to the saying of the sages in Avodah Zarah 17 אי ספרא לא סייפא, “if your vocation is books, it cannot be skill with a sword.”

Sforno on Genesis 49:14:2

גרם. A donkey with strong bones. And, due to his strength, רובץ בין המשפמים when he lies down to rest, he does so between two שפיתות, open type of containers able to contain the loads that he will carry. These are placed on either side of him. [the word seems to describe a recessed setting such as on a stove which has holes into which the pots are lowered to be surrounded by the fire underneath. Ed.] The unique nature of this kind of stove is that the pots are not capable of being moved or removed from it until the cooking or boiling is complete and the fire has gone out. Yaakov describes a simile in which Issachar, i.e. the donkey can hold out until he has completed the job assigned to him. The whole verse is a parable symbolising how Issachar accepts the yoke of the Torah and studies Torah with all the energy at his command. He does this in addition to shouldering the burden of derech eretz, i.e. doing justice to the more mundane demands made upon everybody living on this planet.

Steinsaltz on Genesis 49:14

Issachar is a strong-boned donkey, lying between the sheep folds, places of pasture. Issachar is depicted here as a donkey lying tranquilly. There is nothing negative in this choice of animal, even though the word for donkey [ ĥamor ] was the name of the prince of Shekhem (see 34:2).

Tur HaArokh, Genesis 49:14:1

רובץ בין המשפתים, “crouching between boundaries.” Some commentators equate the word משפתים with “loads,” i.e. משואות, that the ass crouches with loads that it is carrying on either side of it. The ass is not allowed the luxury to lie down and rest, but has to snatch brief moments during which to renew its strength while crouching. The intensity with which the members of the tribe studied Torah was compared by Yaakov to this simile.

Tze'enah Ure'enah, Vayechi 69

“Issachar is a strong-boned ass” [49:14]. He compares Issachar to a donkey. Just like a donkey has large bones and its flesh is minimal, so too are the children of Issachar who study Torah, their bodies and their flesh are slight. The strength of the one who studies Torah will be diminished and the flesh of his body will be less. (Rashi, Genesis, 49:14.)

Tze'enah Ure'enah, Vayechi 70

“Crouching among the sheepfolds” [49:14]. Just like the donkey goes day and night and when it wants to rest, it rests within the boundaries of the city. So too are the scholars. They do not rest day or night, but study Torah, and do not rest in their homes. (Rashi, Genesis, 49:14.)

Jewish Thought

The command to sacrifice Isaac was vague, as the exact location was not specified, leading Abraham to act prematurely. Abraham's careful preparation for the sacrifice symbolized the victory of mind over matter, showing his ability to put spiritual resources above material considerations. This act paralleled Moses leaving safety for persecution in Egypt, demonstrating the fusion of the physical and spiritual realms.

Akeidat Yitzchak 21:1:15

A different solution may be the very vagueness of the command. Not only was the exact location of the place where the sacrifice was to be offered not spelled out at the outset, but we do not find G-d becoming more specific as time went on. No particular mountain is ever mentioned. Therefore, by the failure to specify the mountain, the command had never actually been completed. Abraham had simply jumped the gun in his eagerness to obey what he thought he had been commanded. The words "He arrived at the place" or "He saw the place from a distance" simply refer to the general area, not the exact site, since none had been specified. (3) Psychology teaches that decisions to perform extremely unpleasant tasks are often split-second decisions, motivated by the desire to get the inevitable over with as soon as possible. When a man prepares carefully for the fulfilment of a mitzvah, Divine commandment, saddling his donkey, splitting kindling, getting his servants to accompany him, such actions cannot be ascribed to a sudden impulse, but are the result of mature deliberation. To make sure that we understand this, the Torah lists all the steps that Abraham took in preparing to carry out the commandment. Inasmuch as chamor, a donkey is symbolic of chomer, matter, and inasmuch as vayachavosh, he saddled, is an expression of kevishah, conquest, subjugation, Abraham's saddling and riding the donkey is symbolic of the victory of mind over matter. Abraham had conquered material considerations that could have impeded him in carrying out the mitzvah. He had mobilized all his spiritual resources. Man, being composed of both the physical and the spiritual, achieves his perfection when he succeeds to put the former in the service of the latter. (8) After the completion of the physical world at the end of six days, the period immediately preceding the Sabbath, the spiritual seal that was the crowning glory of creation, a number of things emerged that indicated that the physical and spiritual were capable of being fused together. What was accomplished by Abraham when he took Isaac to be slaughtered was paralleled by Moses when he took his family from the safety of the house of Yitro and proceeded towards Egypt where persecution awaited him and his family.

Kabbalah

The text from Zohar discusses how the Holy One is only King when in His place, and how Israel are considered princes when in the land of Israel. It also mentions the story of the first man losing his glory and eating with his donkey. The Sha'arei Kedusha text emphasizes the importance of being satisfied with what is necessary, citing examples from scripture such as King David and Yaakov, and linking it to the strength of Issachar.

Sha'arei Kedusha, Part 2 4:49

In contrast, a person who suffices with what is necessary for him is called a righteous Tzaddik, as scripture states, (Proverbs 13:25) “A righteous person eats to satisfy his soul.” Similarly, King David said, (Psalms 119:71) “It is good for me that I was afflicted, so that I might learn Your statutes.” We likewise find that our forefather Yaakov only requested the following, (Genesis 28:20) “Give me bread to eat and clothes to wear.” It is likewise written, (Genesis 49:14) “Yissachar is a strong-boned donkey… he bent his shoulder to bear.”

Zohar, Ki Teitzei 1:5

The Holy One, blessed be He, outside His place is not a King. When He returns to His place, "Hashem shall be King" (Zechariah 14:9). It is said of Israel as well that all Israel are princes [Literally, 'the sons of kings']. Like the father, so are the sons. The children are not princes until they return to the land of Israel. You may say that he is a commoner, though he is a commoner in relation to his Master, do not treat lightly a blessing from a commoner, for this commoner is the servant Metatron. The first man, who did not keep the glory he was given [ because he ate from the Tree when he was not supposed to do so], was brought down to eat together with his donkey, and he said {to Hashem} 'I and my donkey shall eat from the same trough'. Issachar merited this donkey by being called, "Issachar is a strong donkey" (Genesis 49:14).

Midrash

The midwives told Pharaoh that the Hebrew women didn't need midwives like the Egyptians, and God rewarded them for their fear by giving them good things. Issachar is compared to a strong-boned donkey who bears the yoke of the Torah, while Zebulun brings wares in ships. The lot was used to divide the land among the tribes, with Elazar and Joshua having miraculous insight. Reuben is commended for his strength, while Simeon and Levi are rebuked for their violence. Judah is praised for his leadership, and Issachar for his Torah study. Dan is compared to a serpent, and Naphtali to a deer. Joseph is described as fruitful, and Benjamin as a wolf. Moses is seen as the one who seals the blessings of the tribes.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 21:9

That which the verse said: “Casting lots may quiet contentions” (Proverbs 18:18) – because he had written an indicator for each and every tribe, from Jacob: “Zebulun shall dwell at the shore of seas” (Genesis 49:13); “Issachar…lying among the sheepfolds” (Genesis 49:14); “from Asher, his bread is rich” (Genesis 49:20) – you have permission to distribute only by means of lots. “According to the lot one’s inheritance shall be divided, whether numerous or few” (Numbers 26:56). The lot entailed miraculous acts: Elazar son of Aaron was dressed in the Urim and the Tumim, and the receptacle of the lots was before Joshua, as it is stated: “I will cast lots for you here before the Lord [our God]” (Joshua 18:6). Before the lots are drawn, Elazar says by means of the Divine Spirit: Such and such tribe will be drawn, which will receive in such and such place. Joshua extends his hand and it is drawn, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned [by lot]” (Joshua 19:51). Moreover, the lot would cry out as it is being drawn: ‘I am the lot of such and such tribe; I have been drawn in such and such place.’ From where is it derived that the lot would speak? It is as it is written: “According to [al pi] (Literally, by the mouth, or at the directive.) the lot.”

Bereshit Rabbah 75:12

Another matter, “I have oxen [shor], and donkeys [vaḥamor]” (Genesis 32:6). Shor – this is Joseph, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17). Vaḥamor – this is Issachar, as it is written: “Issachar is a strong-boned donkey [ḥamor] (Genesis 49:14). Joseph’s grandson is destined to eradicate Amalek, as it is stated: “Joshua (Joshua was from the tribe of Ephraim, who was Joseph's son.) weakened Amalek and its people by sword” (Exodus 17:13). Issachar’s descendants know what the Holy One blessed be He does in His world, as it is stated: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; their leaders were two hundred” (I Chronicles 12:33). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture, you are man” (Ezekiel 34:31). “And slaves [ve’eved]” – this is David, as it is stated: “I am your servant [avdekha] son of your maidservant” (Psalms 116:16). “And maidservants [veshifḥa]” – this is Avigayil, as it is stated: “Here is your handmaiden as a maidservant [leshifḥa]” (I Samuel 25:41). “Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). At that moment, those messengers went to Esau and saw armed warriors with him, and they came and told Jacob, as it is stated: “The messengers returned to Jacob, saying: We came to your brother, to Esau” (Genesis 32:7). What is: “And four hundred men with him”? Rabbi Shmuel bar Naḥmani said: Four hundred kings wearing crowns. Some say: Four hundred prefects were with him. Rabbi Yanai said: Four hundred generals were with him. When they related to Jacob all that multitude, he was afraid and he divided his wives and children into two camps, as it is stated: “He divided the people who were with him…[into two camps].”

Bereshit Rabbah 98:12

“Issachar is a strong-boned donkey, lying between the sheepfolds. He saw rest, that it was good, and the land, that it was pleasant; and he bowed his shoulder to bear, and he became subject to a tribute of labor” (Genesis 49:14–15). “Issachar is a strong-boned donkey” – just as this donkey, its bones are conspicuous, so, Issachar’s learning is conspicuous upon him. “Lying between the sheepfolds” – these are the three rows of Torah scholars who would sit before them. (There would be three rows of students seated before the members of the Sanhedrin when they engaged in deliberations. ) “He saw rest, that it was good” – this is the Torah, as it is stated: “For a good lesson I have given you; [My Torah]” (Proverbs 4:2). “And the land, that it was pleasant” – this is the Torah: “]Its measure is] longer than the earth…” (Job 11:9). (This verse is referring to the Torah.) “He bent his shoulder to bear” – the yoke of Torah. “And he became subject to a tribute of labor” – these are the two hundred heads of Sanhedrin who came from the tribe of Issachar… Another matter: “Issachar is a strong-boned donkey” – it is speaking of its land. Just as the donkey is low on this end and low on that end and high in the middle, so [the land of Issachar has] a valley from this side, a valley from that side, and a mountain in the middle. (Mount Tavor) “Lying between the sheepfolds” – these are two valleys, the Valley of Pislan and the Valley of Yizre’el. “He saw rest, that it was good” – this is Tinam. “And the land, that it was pleasant [na’ema]” – this is Na’im. (Tinam and Na’im are towns on the border of Issachar.) “He bent his shoulder to bear” – the yoke of the Land of Israel. (The yoke of fulfilling the mitzva of settling the land, and of fulfilling the land-based mitzvot.) “He became subject to a tribute [mas] of labor” – Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar says: All the tribes left remnants, (They left remnants of the Canaanite nations in their territory.) but the tribe of Issachar did not leave any remnants. Rabbi Shmuel bar Naḥman said: The tribe of Issachar, too, left remnants, but they were payers of taxes [misim]. Rav Asi said: Because they paid taxes, it was as though they were subjugated. Another matter: “Issachar is a strong-boned donkey” – the cows of Issachar were fat. The tribe of Issachar would take of them, and set out to sea. The nations of the world would see them and would be astounded about their [size]. Israel would say to them: ‘You are astounded about these? Had you seen the owners of these engaging in Torah study, you would be astounded about them.’ Many proselytes would come and convert. Rabbi Yehuda ben Rabbi Simon said in the name of Rav Aḥa: “Issachar is a strong-boned [garem] donkey” – Issachar, a donkey caused his existence [legarmeih]. (After giving her mandrakes to Rachel, Leah went out to greet Jacob. How did she know when he was coming? She heard his donkey bray. That night, Leah conceived Issachar (see Bereshit Rabba 99:10).)

Bereshit Rabbah 99:10

“Issachar is a strong-boned donkey, lying between the sheepfolds” (Genesis 49:14). “Issachar is a strong-boned donkey” – Issachar brings by donkey and Zebulun by ships, (Issachar brings merchandise by donkey, and Zebulun takes it and transports it by ship to foreign markets. ) as it is stated: “He will be a shore for ships” (Genesis 49:13). Another matter: “Issachar is a strong-boned [garem] donkey” – a donkey caused [garam] him: How did Leah know that Jacob was coming? (See Genesis 30:16–18. ) The donkey brayed, she heard its voice, and went out to greet him. Another matter: “Issachar is a strong-boned donkey” – just as a donkey bears the burden, so, Issachar bears the Torah. “Lying between the sheepfolds” – these are the students who sit on the ground before the Sages, as it is stated: “If you lie between the sheepfolds” (Psalms 68:14). (This is understood to represent rows of students sitting on the ground. Alternatively, the reference is to the continuation of the verse, which states: “The wings of the dove are covered with silver, and its pinions with the shimmer of gold,” and the silver and gold are understood to refer to Torah. Some commentaries assert that the text is corrupted and should reference Judges 5:16. ) “He saw rest, that it was good, and the land, that it was pleasant; and he bowed his shoulder to bear, and he became subject to a tribute of labor” (Genesis 49:15). “He saw rest, that it was good” – this is Torah, as it is written: “For a good lesson I have given you” (Proverbs 4:2). “He became a subject to a tribute of labor ” – what is the tribute? This is a halakha regarding which they erred and they would seek it from them. (When scholars would be unsure about a halakha, they would consult the sages of Issachar. ) Likewise it says: “Sent into the valley [ba’emek] on foot” (Judges 5:15) – in the depths [beomka] of halakha.

Midrash Tanchuma, Pinchas 6:1

"But with a lot, etc." (Numbers 26:55). This is [the meaning of] that which is stated (Proverbs 18:18), "The lot puts an end to strife." Since a sign was written for each and every tribe from Yaakov - "Zevulun will dwell on the shore of the seas" (Genesis 49:13); "Yissachar is a boney donkey, etc." (Genesis 49:14); "From Asher, his bread is fat" (Genesis 49:20) - you are only permitted to divide [the land] by the lot. And there were miraculous acts in the lottery: Elazar the Priest wears the Urim and Tumim. And the slips of the lottery were in front of Yehoshua, as stated (Joshua 18:6) "And I will cast the lot for you here in front of the Lord, our God." But before the lot went up, Elazar said with the holy spirit, "The lot of tribe x is coming up, to take place y." And Yehoshua would extend his hand and [it] would come up [into his hand. It was] as it is stated (Joshua 19:51), "These are the inheritances that Elazar the Priest and Yehoshua ben Nun apportioned." And this was [even] more; that the lot would yell out at the time that it went up, "I am the lot of tribe x; I have gone up to it in place y." And from where [do we know] that the lot speaks? As it is stated (Numbers 26:56), "By the mouth of (according to) the lot."

Midrash Tanchuma, Vayechi 11:2

Issachar is a large-boned ass (Gen. 49:14). That is, he bears the yoke of the Torah like an ass that bears its load, while Zebulun brings his wares in ships. Crouching down between the sheepfolds (ibid.). This refers to his disciples, who spread the knowledge of the Torah before the wise throughout the land, as it is said: When ye lie among the sheepfolds, the wings of the dove are covered with silver (Ps. 68:14). For he saw a resting place that it was good (Gen. 49:15). This refers to the Torah, as it is said: I am weary with my groaning, and I find no rest (Jer. 45:3). That it was good alludes to the Torah, since it is said: For I give you good doctrine (Prov. 4:2). And he bowed his shoulders to bear (Gen. 49:15) the yoke of the Torah. And he became a servant under task-work (ibid.). Task-work refers to the law. Whenever the people erred in the law, they would seek a decision from him, as is said: And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the depth they rushed forth at his feet (Judg. 5:15); for he would search deeply into the law.

Shemot Rabbah 1:16

The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19). “As they are vigorous [ḥayot].” If you say that they are midwives, (One of the interpretations of the Hebrew word ḥaya is midwife.) does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2). God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20). “God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them. Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.” “The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”

Musar

The Midrash explains that the "ox" refers to Joseph and the "donkey" to Issachar, who, like a donkey, is patient and hard-working. The sons of Issachar, known for their Torah study, understood the signs of the times and knew what was required from the people of Israel. The Zohar questions why Issachar is compared to a donkey, explaining that the donkey's humility and willingness to bear burdens without complaint symbolize Issachar's dedication to Torah study and service to God.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 24

יששכר חמור גרם . The Zohar (Sullam edition Vayechi page 246) asks: "Was then Issachar a donkey?" If the reason he was called thus was because he studied Torah, why was he not called "lion," or "horse," or "leopard?" What is the special significance of the "donkey?" The answer is that the donkey is an animal which willingly shoulders heavy burdens and does not protest to its master as do other animals. It is humble and undemanding. It is willing to sleep in uncomfortable quarters. It is not concerned with its own dignity but with that of its master.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Torah Ohr 42

Other Rabbis in that Midrash add that the "ox" is a reference to Joseph, that the "donkey" is a reference to Issachar who is described in terms of a patient and hard working donkey in Jacob's blessings in Genesis 49,14. Joshua, a direct descendant of Joseph, would defeat Amalek in battle. The sons of Issachar, steeped in Torah study, know how G–d rules His universe. This is why the emissaries they sent to attend the crowning of King David are referred to as יודעי בינה לעתים, (Chronicles I 12, 33) "who know how to interpret the signs of the times." At that point in history they knew what was required from the people of Israel. The עבד and שפחה may allude to David and Abigail. A Biblical allusion is also cited for this. Thus far the Midrash.

Quoting Commentary

Or HaChaim explains that Bileam referred to the Israelites as "Jacob" and "Israel" to distinguish between the elite and average members, being impressed by the innumerable righteous people among them. Haamek Sheilah describes the academy as a well dug by officers of God and Torah, with scholars digging deep into Torah and philanthropists supporting them. The relationship between Issachar and Zebulun is described as a partnership in sanctifying God through trade and navigation. Da'at Zekenim and Chizkuni both mention Yissachar's success in agriculture and the need to protect their crops, as mentioned in Genesis 49:14.

Chizkuni, Deuteronomy 33:18:3

ויששכר באהליך, whereas he blesses Yissochor by wishing him similar confidence seeing that his fertile soil may become the envy of his neighbours, so that he is forced to stand guard watching against potential robbers. Moses wishes him success in this. Yaakov had already hinted at this in his blessing for this son when he said in Genesis 49,14: רובץ בין המשפתים, “crouching among the sheepfolds.”

Da'at Zekenim on Deuteronomy 33:18:2

ויששכר באהליך, “(also wishing success) to Yissachar in your tents.” Yissachar’s ancestral land was suited for the pursuit of agriculture, and its members would sit in tents in their fields to protect their crops from thieves. Moses therefore prayed that they would also enjoy the fruits of their labour. Yaakov, in Genesis 49,14, had wished Reuven similar success and protection from people claiming their land as belonging to them.

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 18:2

This is the well [the academy] that was dug by the officers of God and the Torah. It was excavated by the philanthropists of God’s people, those who share in its reward; (Numbers 21:18, “A well that the princes dug, that the nobles of the people excavated through a lawgiver. with their staves….” The Netziv in Harhev Davar, id. 21:20, explains that this verse refers to both the Sages of Israel and the philanthropists. The officers are those who wage the war of Torah by excavating the well with their deep analysis. Furrows are then dug by those who generously support the scholars, thereby drawing honor (water) for themselves from the Torah (the well). The philanthropists gain honor from the Torah by obtaining at times great insights into the depths of the Torah.) those who dug the spring of Torah with their rods of deep analysis by bringing the battle of Torah to the gates [of the academy], and those who with their rods of a generous and pure heart [donated money]. I derived much from the multitude of rivers, the colleagues and students who studied the Torah intensely. They closely examined [my Torah thoughts] and their waters brought prosperity by influencing others to study even more intensely, [to carry out] sincere [and straightforward analysis]. Each contributed according to his particular task and was industrious, so as to fortify it [the academy], each according to his praise, (Proverbs 27:21.) [that is], among the illustrious of the scholars, the lion-like colleagues at the academy [of Volozhin]. Many drank from their waters [of Torah], and were satiated according to their ability, each according to his measure. [Drinking their waters of Torah] produced judges who are as life-sustaining as grain (Similar wording is found in Hosea 14:8. See Midrash Rabbah on Gen., chapter 66, on the Torah reading of Toldos, stating that the Hebrew word dagan, meaning grain, refers to the Talmud.) [because of their knowledge] of the Talmud and [their application] of logic. I did not refrain from group discussion, whether the intricate insights of my colleagues or the pilpul of my students. There is a constant cycle of various students [with new and different talents] entering and leaving the [academy] (The Netziv is quoting words from Lamentations 3:23, which are translated literally as, “They are new every morning.” See Tractate Hagiga 14a, which explains this verse as describing how each day God creates a band of new angels, which utters a song before Him and then passes away. Perhaps this alludes to how the students involved in Talmudic discussion are like the angels uttering songs of praise to God.) to acquire the teachings of the Talmud. It is through the power [of these group discussions] that I acquired [abilities] with which I gained great success (Similar to the words in Job 11:6.) in receiving the Torah little by little, until I amassed much. My fine flour was the result of [undertaking] an arduous analytical path, one that I had taken many times, using the books of the earlier Geonim, for they brighten one’s eyes [with understanding]. Also, the merit of our master [the She’iltos] of blessed memory stood by me to strengthen my weak foundations. For, behold, I have published [brought to light] an explanation of his book, [the She’iltos], which God made available to those who study Torah without ceasing. (See Gen. 49:14, which Rashi translates as “resting between the cities.” The Tribe of Issachar is compared to a “strong-boned donkey resting between the cities,” since Issachar bears the Torah ceaselessly, pausing at long intervals to rest – that is, by sleeping in the study halls.)

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 6:11

“…when he tells them: “This is menuhah, rest….” (Isa. 28:12.) (It was known to the people of Israel that the Torah was called “rest” from Jacob’s blessing to Issachar: “He saw that rest was good and that the land was pleasant, yet he bent his shoulder to bear, and he became an indentured laborer.” (Gen. 49:15.) As it has already been explained in the [Midrash Rabbah], (Midrash Rabbah on the Torah portion Vayyehi, Gen. 98:17.) the word “rest” refers to the Torah. The subject of this verse is that it was the custom of the tribes of Israel to set apart a fund [to support] the soldiers and [cover] their expenses. It is known that men of valor [due to their involvement with military affairs] cannot immerse themselves in the study of Torah, nor are they able to settle the Land [of Israel]. Therefore, for this reason, Jacob blessed Issachar, for he [Issachar], saw that the “rest” of the Torah was good, and that the land was pleasant. [Jacob] did not wish to [bless Issachar] with valorous men, for they loved “to rest between the boundaries,” (Gen. 49:14. The full verse is, “Issachar is a strong-boned donkey; he rests between the boundaries.” See Part 1, chapter 18 for an explanation of this verse.) [that is, to sit and toil in the study of Torah day and night].

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 6:12

This [trait of Issachar] also appears to be [demonstrated] in I Chronicles, chapter 12, which lists the thousands of men of war from the various tribes who came to [enlist under] King David. [From] Issachar [instead of men of war], there came “men who had understanding of the times,” (Verse 33.) and all of Israel was in agreement, [as it states, “and all of Israel followed their counsel”]. (Though King David later converted (Rather than translating this verse as meaning that King David converted men of valor, it may be more accurate to say that David made men of valor. The men of valor of Issachar listed in Chronicles may be soldiers provided by the other tribes who were paid from Issachar’s taxes. This would accord better with the Netziv’s subsequent statements.) the men [of Issachar into soldiers], as it states in I Chronicles, chapter 7, (Verses 1, 2.) “Of the sons of Issachar… mighty men of valor… their number in the days of David was [twenty two thousand six hundred].”) (The phrase “In the days of David” indicates that before King David’s time, the tribe of Issachar did not have men who were dedicated to being soldiers. See Ha’amek Davar, Gen. 49:14.) Since [the tribe of Issachar did not have men who were dedicated to being warriors], “he [Issachar] bent his shoulder,” that is, paid taxes [that covered the expenses of the soldiers] provided by the other tribes. Isaiah, on seeing that Jacob told his sons that with Torah comes rest, he said, “This is rest.”)

Or HaChaim on Numbers 23:10:3

ומספר את רבע ישראל, "or numbered the births of Israel?" We have already explained that Bileam had mentally divided the Israelites into two categories, the elite and the average Israelites. He referred to the latter as "Jacob," whereas he referred to the elite as "Israel." When he had said: "who counted the dust of Jacob," he referred to the number of average Israelites, whereas when he referred to the numbering of Israel, he meant the elite amongst the people. He was impressed to have found out that there was an innumerable number of righteous people amongst the Israelites. Alternatively, he may have meant that although the actual number of righteous was not all that impressive, their impact on the Israelite society on the whole made them appear as innumerable. The reverse is true of the wicked. Although they may be large in number, their influence may be negligible. We know this from what G'd said to King Chiskiyah who had complained about the large numbers of Assyrians facing him (compare Sanhedrin 27). G'd assured Chiskiyah that the wicked are not important in proportion to their number. The reason that Bileam referred to רבע is an allusion to the righteous who are "lying" within their tents as we know from Jacob's blessing to Issachar in Genesis 49,14: "couching down between the sheep-folds." [The author uses the word רבע and רבץ interchangeably .Ed.] Another reason may be that the שכינה רבעת עליהם, that G'd's presence is constantly "resting" uopn them. There is also a mystical dimension here, i.e. that the righteous are the cause that G'd's Unity is able to fuse with the terrestrial world.

Tribal Lands, Chapter 1; Reuven 12

A midrash teaches us that when Reuben was a young boy of ten years, he was out in the fields tending his father’s mule. Approaching a strange plant, he excitedly recognized it as the duda’im, the dangerous mandrake, which kills anything attempting to uproot it. The duda’im plant was a renowned fertility talisman. Reuben badly wanted to procure the valuable mandrake to bring joy to his mother – to the extent that he was willing to face his father’s anger at losing the beast. Reuben tethered the mule to the plant, and the animal died trying frantically to free itself. Reuben hurried home to his beloved mother Leah with his prize, eager to gift her with the one thing she wanted most in life: the love of Jacob, attainable to her only through the birth of more children. (Midrash Aggadah, Genesis 49:14. For a thorough discussion of this midrash and the magical aspects of the mandrake plant, see Louis Ginzberg, Legends of the Jews (Philadelphia: Jewish Publication Society, 1954), vol. 5, note 189, 297–98.)

Tribal Lands, Chapter 6; Yissakhar 23

Issachar was called a “donkey” by Jacob in his deathbed blessing. Why? Just as a donkey’s bones are well-defined, so too the Torah of Issachar was clear and understood. (Ibid.) Alternatively, just as a donkey breaks his bones under his workload, so too the tribe of Issachar “broke Israel” (schooled Israel) in halakhah. (Lekaĥ Tov, Genesis 49:14.)

Tribal Lands, Chapter 6; Yissakhar 58

The symbiotic relationship between Issachar and Zebulun was manifest in their adjacent territories, allowing for a fluid boundary, or at the very least regular movement, between their naĥalot (so described by the Malbim, Genesis 49:14). The tribes partnered in sanctifying God. Whereas Zebulun ventured out to foreign lands for trade with Gentiles and to impress positively that way, Issacharites stayed by their brother tribe’s shores, plying their produce to passing foreign ships and dazzling the foreign seafarers with their navigation prowess.

Tribal Lands, Chapter 6; Yissakhar 63

Another positive association with the donkey (this one introduced by the Seforno), (Seforno on Genesis 49:14.) recalled the animal’s capacity for shouldering a heavy burden or two. The Seforno interpreted the enigmatic verse of the donkey “crouching among the sheepfolds” (plural) as intimating that Issachar paced regularly under the weight of a double burden, a task that only a strong ĥamor was capable of handling. This double burden of Issachar was Torah im derekh eretz; that is, the application of wisdom to political and practical matters. Entirely insufficient was his study of Torah if it were not made relevant and accessible to the rest of the nation. Other commentators took the same tack, as Rashi comments on Genesis 49:14: “Rovetz – this means wandering, since Issachar traveled around deciding on matters of halakhah for the nation,” and Radak on Genesis 49:15: “Le-mas oved – Issachar was the servant of Israel, involved in disseminating wisdom and Torah matters.”

Talmud

The Talmud discusses how the actions of Leah and Jacob led to the conception of Issachar, emphasizing the positive impact a woman's initiative in sexual relations can have on their children (Nedarim 20b:11). It also compares the Israelites to animals based on different biblical descriptions, highlighting their unique characteristics (Sotah 11b:20). Additionally, the Talmud delves into the divine intervention in the conception of Issachar, suggesting that God directed Jacob's actions to fulfill his plan (Niddah 31a:22). Furthermore, it provides guidelines for behavior in a bathhouse, cautioning against certain activities for the sake of modesty (Tractate Kallah Rabbati 10:9). Lastly, it explains the symbolic meanings behind references to Joseph and Issachar as an ox and a donkey, respectively, showing how they relate to rewards in the afterlife (Bava Kamma 17a:10) and the importance of Torah study and acts of kindness for spiritual reward (Bava Kamma 17a:8).

Bava Kamma 17a:10

And the fact that he merits reward equal to the portion of two tribes is derived as follows: The reference to the ox in the verse is an allusion to Joseph, who is described as an ox (Deuteronomy 33:17), and one’s reward is that he merits to receive a canopy of honor, as did Joseph, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall.” The branches over the wall in this verse allude to the canopy. And the reference to the donkey is an allusion to the fact that he merits to receive the portion of Issachar, who is described as a donkey, as it is stated: “Issachar is a large-boned donkey” (Genesis 49:14).

Bava Kamma 17a:8

§ A verse that was cited at the beginning of this chapter (2b) as part of a halakhic exposition is now explained homiletically: Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “Happy are you that sow beside all waters, that send forth the feet of the ox and the donkey” (Isaiah 32:20)? It teaches that whoever engages in the study of Torah and in the performance of acts of kindness merits reward equal to the portion of two tribes, Joseph and Issachar.

Nedarim 20b:11

And by contrast, it is written: “Issachar is a large-boned donkey” (Genesis 49:14). The Sages transmitted a tradition that this is an allusion to the incident when Jacob came in from the field riding on a donkey, and Leah went out to greet him, saying: “You must come in to me; for I have hired you with my son’s mandrakes” (Genesis 30:16). Issachar was conceived from their subsequent sexual intercourse. And it is written: “And of the children of Issachar, men that had understanding of the times” (I Chronicles 12:33). The descendants of Issachar were understanding men. It is derived from here that a woman who demands from her husband that he engage in sexual intercourse with her has a positive effect on their children.

Niddah 31a:22

And this statement is the same as that which Rabbi Yoḥanan said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned [garem] donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing [garam] Leah’s conceiving Issachar.

Sotah 11b:20

Rather, the midwives said to Pharaoh: This nation is compared to an animal [ḥayya], and animals give birth without a midwife. For example, with regard to Judah it is written: “Judah is a lion’s whelp” (Genesis 49:9); with regard to Dan it is written: “Dan shall be a serpent in the way” (Genesis 49:17); with regard to Naphtali it is written: “A hind let loose” (Genesis 49:21); with regard to Issachar it is written: “A large-boned donkey” (Genesis 49:14); with regard to Joseph it is written: “His first bullock” (Deuteronomy 33:17); with regard to Benjamin it is written: “A ravenous wolf” (Genesis 49:27).

Tractate Kallah Rabbati 10:9

BARAITHA. One who enters the bath-house should not exercise himself, (Have massage. In V this clause is attached to the next Baraitha but is more appropriate here.) or scrape himself on the marble [slab], or have his limbs broken. (A form of massage; cf. DER X, p. 560f. All these forms of exercise should not be undertaken in the public bath-house out of modesty.) GEMARA. What is the meaning of ‘exercise himself’? For example, pressing his head between his knees. ‘Or scrape himself’: but it is not so! For [we are informed that] the servant of Raba scraped him! It speaks of scraping with the hand. ‘Or have his limbs broken’; Rabban Gamaliel said: Whoever has his limbs broken on the marble is the companion of an ass. (Rabban Gamaliel must have had in mind the phrase a large-boned [garem] ass (Gen. 49, 14) and homiletically read the word as גרום, ‘with bones broken’. Hence the association of ‘the breaking of the bones’ with the ass.)

Tanakh

The verse from Judges 5:16 questions why the tribe of Reuben remained passive during battle, comparing them to sheep staying in the fold while others fought. There were internal conflicts and indecision among the Reubenites.

Judges 5:16

Why then did you stay among the sheepfolds And listen as they pipe for the flocks? Among the clans of Reuben Were great searchings of heart!

Targum

Yissachar is described as a bony donkey rich in property, crouching between borders in Onkelos Genesis 49:14. Targum Jonathan on Genesis 49:14 portrays Issakar as a strong tribe knowledgeable in the law and the order of times, lying down between the limits of his brethren. Targum Jerusalem, Genesis 49:14 emphasizes Issakar as a strong tribe with boundaries in the midst between two boundaries.

Onkelos Genesis 49:14

Yissachar is a bony donkey [rich in property], crouching [and his inheritance is] between the borders.

Targum Jerusalem, Genesis 49:14

ISSAKAR is a strong tribe, and his limits shall be in the midst between two boundaries.

Targum Jonathan on Genesis 49:14

Issakar is an ass in the law; a strong tribe, knowing the order of the times; and he lieth down between the limits of his brethren.

וַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב וְאֶת־הָאָ֖רֶץ כִּ֣י נָעֵ֑מָה וַיֵּ֤ט שִׁכְמוֹ֙ לִסְבֹּ֔ל וַיְהִ֖י לְמַס־עֹבֵֽד׃ 15 J When he saw how good was security, And how pleasant was the country, He bent his shoulder to the burden, And became a toiling serf.
The importance of recognizing goodness and pleasantness in life, becoming an indentured servant to overcome obstacles, focusing on Torah study and serving the community like Issachar, eating only for sustenance and to strengthen the mind for Torah study, the traditional perception of donkeys and the story of Bileam and Balak, the Torah given after twenty-six generations, the importance of embracing the Torah and serving God, Zebulun and Issachar's roles and blessings, Psalm 133:1 expressing unity among brothers, and the Targum commentaries on Genesis 49:15 emphasizing rest, pleasantness, labor, and tribute.

Chasidut

This passage from Likutei Moharan discusses the importance of recognizing the goodness and pleasantness in life, even when faced with challenges, and emphasizes the concept of becoming an indentured servant to overcome obstacles.

Likutei Moharan, Part II 8:10:10

“But he saw that the resting place was good, and that the land was pleasant, so he set his shoulder to the load and became l’mas oveid (an indentured servant)” (Genesis 49:15) .

Commentary

Issachar preferred a peaceful life of agriculture over warfare or business, finding rest in his land. He willingly bore burdens like a servant, either paying taxes to the king or providing financial support to Torah scholars. His tribe focused on Torah study and serving the community, becoming a tax burden to others. Torah study was seen as more valuable than physical labor, with Issachar providing wisdom and guidance to the Israelites.

Chizkuni, Genesis 49:15:1

וירא מנוחה כי טוב, “he realised that reposing is good;” [Compared to the stormy seas that his brother Zevulun had constantly to contend with? Ed.] Our author sees in this expression a parallel to Proverbs 23,31, אל תרא יין כי יתאדם, which he translates as “do not praise wine though it is red,” i.e. it has hidden features which are far less appealing. Yissachar is conscious of the advantages of residing peacefully on his land, as opposed to his brother Zevulun, who, though in search of great riches, faces many stormy seas and potential pirates before bringing home his spoils. Moses reflects the same thoughts when blessing the two tribes in his parting address to the nation, saying: “rejoice Zevulun at the beginning of your quest, but you, Yissachar באהלך, are content in your tent.”

Chizkuni, Genesis 49:15:2

ויט שכמו לסבול, “he (Yissachar) willingly bent his shoulder to become a tributepayer.” (agricultural work is deemed the same as paying a tax). The words bracketed refer to the farmer having to fork over a tenth of his hard worked for harvest to the Royal treasury. (Compare Samuel I 8,14-15, where the prophet warns the people that they will have to pay taxes to the king that they so dearly wish to be ruled by.) An alternate exegesis on the line: ויט שכמו לסבול: Yissachar puts up with any of his brethren that pass through his territory on the way elsewhere. This is an exceptional virtue. The result of his tolerance of these inconveniences turns him into a tax paying servant.

Ibn Ezra on Genesis 49:15:1

FOR HE SAW A RESTING-PLACE THAT IT WAS GOOD. When Issachar saw that his land and resting-place were pleasant, he, as an ass, bowed his shoulder to bear any and all burdens and became as a servant that pays levies. Scripture says this concerning Issachar because this tribe did not consist of warriors and its men did not want to leave their homes to go to war. Moses similarly said concerning Issachar, Rejoice…Issachar, in thy tents (Deut. 33:18). The levy mentioned in our verse may refer to Issachar’s payment of a money levy to the king in Israel in lieu of furnishing soldiers for his army, or it may refer to a payment of money to foreign nations that they should not attack them. (Vat. Ebr. 38 reads, “or to foreign nations who attacked them.” The point is that the tribe of Issachar were as servants (mas oved) because they paid a levy either to the king of Israel or to foreign nations.)

Rabbeinu Bahya, Bereshit 49:15:1

וירא מנוחה כי טוב, “He saw that tranquility was good;” Issachar realised that warfare and military activity was far inferior to Torah study, a quiet way of life. Torah study can flourish only when the body is physically as inactive as possible as the mental strain of studying drains the body of its strength. Torah study engages the opposite energies of the pursuit of vocations involving activity of one’s physique. The latter engage the body fully while leaving one’s mental faculties relatively uninvolved. The former makes great demands on one’s mental faculties while leaving the body relatively at rest. It is quite impossible for true Torah study to be successfully carried on by someone whose body has been worn out by physical labour or even by mental anguish and the like. This is one of the reasons that our sages included the request השיבה שופטנו כבראשונה ויועצינו כבתחילה, “restore to us our judges as in former times and our advisors as originally,” in our daily prayers. They added the words והסר ממנו יגון ואנחה, “and remove from us sorrow and anxiety,” as these factors are so inhibiting to anyone who wants to dedicate himself to Torah study. The purpose of this prayer is not that G’d should give us advisors to show us how to escape the burden of taxation, etc. This was not what the prophet Isaiah 1,26 had in mind when he promised that: “I will restore to you your judges as of old and your erstwhile advisors.” The prophet first and foremost had in mind the kind of advisors who had been able to calculate the occurrence of the new moon and other astronomical dates with precision. The judges who were able to do this were the ones who sat in the offices adjoining the Holy Temple. Once these types of judges will be restored to us the entire people would be able to upgrade the level of their Torah study. At that time the prophet’s promise that “the whole earth would possess a knowledge of G’d as the waters which cover the seas” (Isaiah 11,9) would be fulfilled. This is why the sages followed the request to restore these judges to us with the request to remove sorrow and sighing. They hinted that it would be impossible to pursue intensive Torah studies until the requisite conditions had been met with the help of G’d. These conditions include absence of sorrow and physical rest for the body. This benediction was suitably arranged by our sages as the next step following our return to the Holy Land i.e. תקע בשופר גדול לחרותנו, “sound the great horn heralding our freedom!”

Rabbeinu Bahya, Bereshit 49:15:2-4

כי טוב, “that it was good.” The word “good” in this connection is similar to כי לקח טוב נתתי לכם, “for I have given you a good instruction.” ואת הארץ, “and the earth.” This word is related to ומארצו יצאו in Ezekiel 36,20 meaning (according to Targum) “and it will emerge from religious discourse, from Torah study.” The words כי נעמה are a reminder of the verse דרכיה דרכי נועם, that “the ways of Torah are the paths of pleasantness” (Proverbs 3,17). ויט שכמו לסבול, “yet he bent his shoulder to bear.” The burden he bears is that of Torah study. We have another example of this kind of wording in Samuel II 22,10 ויט שמים וירד, “He bent the sky and came down.” Subjecting spiritually gigantic concepts to one’s understanding results in one’s back being bent. An additional meaning included in this may be that “by humbling oneself, i.e. bending down, Torah knowledge may be acquired.” Our sages stated that it behooves a Torah scholar to walk with a stoop. ויהי למס עובד, “he became an indentured labourer.” He was subservient to all of Israel, dispensing religious rulings, pointing out errors in Torah-observance made by the people. This is expressed more clearly in Chronicles I 12,33 where the tribe of Issachar (respectively its representatives at the crowning of King David) is described as “of the Issacharites, men who knew how to interpret the signs of the times, to determine how Israel should act; their heads consisted of 200 men and all their kinsmen acted according to their instructions.” Bereshit Rabbah 99,11 on our verse writes: “the words ‘Issachar is a sturdy donkey,’ allude to when Yaakov returned from the field in the evening, and Leah heard the sound of his donkey which was lowing, she immediately went out towards him telling him that she had made a deal according to which he would spend this night in her tent The Torah reports that as a result of that night with Leah, Issachar was conceived. In other words, the donkey גרם, was the indirect cause, of her bearing Issachar. A kabbalistic approach to the same verse: Kabbalists concentrate on the word רובץ in that verse comparing it to Deut. 22,6 והאם רובצת “while the mother (bird) is sitting (on her eggs)”. This is another allusion to the emanation בינה, associated with Issachar. We just quoted a verse from Chronicles in which Issachar is represented as the most insightful tribe (the one possessing בינה). This would account for the fact that Yaakov associated מנוחה with Issachar as without this quality no deep insights are possible.

Rashbam on Genesis 49:15:1

וירא יששכר, he realised that to stay home and toil the soil leisurely was preferable, i.e.

Rashbam on Genesis 49:15:2

(2) THAT IT WAS GOOD. Better than to venture out to great distances.

Rashbam on Genesis 49:15:3

מנוחה כי טוב ואת הארץ כי נעמה, and how such pursuits were very rewarding, (an expression also used in Deuteronomy 12,9 אל המנוחה ואל הנחלה)

Rashbam on Genesis 49:15:4

ויט שכמו לסבול, he accepted the tax burdens etc , imposed by the kings of Israel

Rashbam on Genesis 49:15:5

ויהי למס עובד, he dutifully gave part of his harvests to the King’s tax collectors, as predicted by the prophet Samuel when the people demanded to be ruled by a king (Samuel I 8,14-15). This is the plain meaning of the above verse. It contains a promise of material wealth to both tribes, though each tribe’s wealth originates from the pursuit of separate vocations..

Rashi on Genesis 49:15:1

וירא מנחה כי טוב AND HE SAW THAT REPOSE WAS GOOD — He chose (ראה) as his portion a land that was blessed and well-fitted to produce fruits (cf. Onkelos; so that he need not engage overmuch in business.

Rashi on Genesis 49:15:2

ויט שכמו לסבול AND HE INCLINED THE SHOULDER TO RECEIVE THE BURDEN namely the burden of tracking the Torah.

Rashi on Genesis 49:15:3

ויהי AND BECAME unto all Israel his brethren.

Rashi on Genesis 49:15:4

למס עובד A SERVANT UNTO TRIBUTE — deciding for them points of Law and the rules with regard to the fixing of leap-years, as it is said (1 Chronicles 12:32) “And of the children of Issachar, men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred” — two hundred heads of the Sanhedrin he provided — “and all their brethren were at their commandment” (Genesis Rabbah 99:10).

Rashi on Genesis 49:15:5

ויט שכמו AND HE INCLINED HIS SHOULDER — he lowered his shoulder; similar are, (2 Samuel 22:10) “He bowed (ויט) the heavens” and (Psalms 78:1) “Incline (הטו) your ear”. Onkelos, however, explains it differently: HE BOWED HIS SHOULDER to wage wars and to conquer new districts — for he (Issachar) dwelt on the marches — AND the enemy BECAME subject to him AS A SERVANT TO PAY TRIBUTE.

Rav Hirsch on Torah, Genesis 49:15:1

In Issachar ist jene Richtung gezeichnet, die gerne arbeitet, aber nur in solcher Weise und in jenem Sinne, wie sie im echten jüdischen Volke Wert hat. Während in Juda der Herrscher- und in Sebulun der Handelsstamm dasteht, erscheint in Issachar der eigentliche Kern des jüdischen Volkes, der jüdische Landmann. Er arbeitet nicht, um unablässig zu arbeiten und zu gewinnen; der jüdische Mann aus dem Volke geht nicht auf in die Last der Arbeit, er arbeitet, um sich מנוחה, um sich Muße zu gewinnen. Er lässt mit seinen Produkten Sebulun Millionen verdienen, bleibt lieber selbst zu Hause und sieht, daß die so gewonnene, die selbständig erarbeitete Muße das höchste Gut ist, das der Mensch mit seiner Arbeit erarbeiten soll; denn in der Muße richtet der Mensch sich auf, hat der Mensch sich selber gewonnen. Darum neigt er seine Schulter zu tragen, lässt Juda den Herrscherstab, Sebulun die Kaufmannsflagge, ihn reizt nicht Kriegerruhm, nicht Handelsgewinn, er kennt andere Eroberungen und andere Schätze, die nur in Muße errungen und gepflegt werden können. Gerade dieser Stamm wurde dadurch Pfleger der geistigen Schätze der Nation. Als nach Sauls Falle alle Stämme sich um David sammelten, da kamen von allen Tausende und Hunderttausende. Issachar schickte nur Zweihundert, ראשים, die Häupter, — die andern blieben zu Hause und arbeiteten — aber diese waren יודעי בינה לעתים sie brachten בינה mit, eigentlich: Zwischensicht, Erkenntnis der Beziehungen der Dinge und Menschen zu einander und der Resultate ihrer etwaigen Aufeinanderwirkung. Diesen Blick hatte sich Issachar in der erarbeiteten Muße gewonnen, und zwar יודע בינה, konkretes Erkennen, keinen sophistischen Scharfsinn, sondern jenes praktische Verständnis der wirklichen Verhältnisse der Personen und Sachen, welches die wahre הכמת התורה gewährt, und zwar לעתים: in gerechter Würdigung eines Zeitmomentes in seiner Besonderheit. Das waren die: וכל אחיהם על פיהם ,,von deren Munde alle ihre Brüder lebten". Diese Erkenntnis der תורה und deren Übung in steter praktischer Anwendung auf die konkreten Verhältnisse wird nicht gewonnen bei steter Arbeit im Dienste des Geschäftes, wird nur in den Stunden der Muße gewonnen, die man sich mit der Arbeit erarbeitet, wird daher nur von einem Volke gewonnen, das zu diesem Zwecke וירא מנוחה כי טוב, die Muße als den reinen wirklichen Gewinnst der Arbeit betrachtet, um, wie dies die Weisen ausdrücken, לעשות תורתם קבע ומלאכתם עראי, die Torawissenschaft als das wesentliche Ziel, die Arbeit als das zufällige Mittel zu schätzen. Und als reinstes, sicherstes und entsprechendstes Mittel zu diesem Ziele erschien Issachar הארץ: der Landbau. Mit Begeisterung gab er sich daher den Lasten des Ackerbaues hin: ויהי למס עובד

Rav Hirsch on Torah, Genesis 49:15:2

Die Bezeichnung eines Idioten durch "עם הארץ" datiert aus einer späteren Zeit, in welcher längst der ruhige, Muße gewährende Bodenbesitz für den Juden bereits verloren war, in welcher die Wissenschaft und die Geisteskultur sich in den Städten konzentrierte, der Jude auf dem "Lande" sporadisch wohnte und, fern von den Herden der Bildung, unter der Last seiner Arbeit geistig und sehr häufig auch sittlich verkümmerte. In תנ"ך ist עם הארץ stets die "Volksgemeine" in edelster Bedeutung.

Sforno on Genesis 49:15:1

וירא מנוחה כי טוב, by pursuing his twin objectives he found true מנוחה, i.e. a kind of being at peace with oneself knowing one has done what is expected of one. The prophet Jeremiah 6,16 describes such a state of mind as ומצאו מרגוע לנפשותיכם, “find tranquility for yourselves.” [He advised people of his time to travel ancient paths, i.e. the path of Torah as it used to be practiced. Ed.]

Sforno on Genesis 49:15:2

ואת הארץ כי נעמה he found that the land he inhabited provided his livelihood without strenuous effort on the part of its inhabitants.

Sforno on Genesis 49:15:3

ויט שכמו לסבול, he accepted two kinds of burdens, the yoke of Torah and the yoke of public service. This reflects what our sages have said in Moed Katan 6 that young Torah scholars have to accept the burdens of their entire town upon themselves.

Sforno on Genesis 49:15:4

ויהי למס עובד, the general population which carries out the day-to-day mundane tasks involved in a civilised existence will be at the disposal of Issachar who is busy with Torah study instead. The word מס refers to the ordinary working man doing the chores of Issachar being viewed as the tax being paid on behalf of Issachar, seeing that he himself cannot be taxed on non-earned income. In halachah, (Yumah 72) this is described as the ordinary citizen having to perform public service duties from which the Torah scholars are excused.

Steinsaltz on Genesis 49:15

He saw rest that it was good, and the land that it was pleasant. Issachar will find blessing and enjoyment by living peacefully in his own land. Generally, he will not participate in major battles of conquest but will be satisfied with his portion. He bowed his shoulder to bear burdens like a donkey, as his tribe would engage in agriculture as a livelihood. And he became an indentured servant. Some explain that the Canaanites left in his inheritance would pay him a tax. 22

Tur HaArokh, Genesis 49:15:1

ויט שכמו לסבול, “so he inclined its shoulder to bear the burden.” The burden referred to is the task of teaching the Israelites the Torah. At the same time for the Israelites on their part, the tribe of Yissachar became a tax burden, מס עובד, as they had to look after these Torah teachers financially while coming to Yissachar’s territory to study Torah. Some commentators understand the words ויהי למס עובד as meaning that these Torah teachers were relieved of the duty of actively doing army duty during wars, paying a tax instead, so as not to appear as freeloaders. Alternatively, it describes a tendency by these members of Yissachar of paying off potential invaders rather than to engage in physical confrontation with them.

Tze'enah Ure'enah, Vayechi 71

“He saw how good was security” [49:15]. Since the Torah wants that one should rest and not pursue business and not wage war, therefore it is written concerning Issachar that he must have peace and rest. That is why we say in the Eighteen Blessings every day, “Restore our judges as at first, and our counselors as at the beginning; remove from us sorrow and sighing.” This means, we pray to God that we look to Jerusalem that it should give us advice and understanding to understand the Torah, as the verse says, “for the land shall be filled with devotion to the Lord” [Isaiah 11:9]. That is to say, when the Messiah will come, there will be understanding and wisdom for each person to understand the Torah and commandments. Therefore, it is written before the blessing, Restore our judges, Sound the Shofar. That is to say, when one will blow the shofar when the Messiah will come, there will be wisdom and understanding to properly judge and to study Torah. “He bent his shoulder to the burden” [49:15]. This teaches us that the scholar should be humble, even when he has learning and when he is disrespected. “And became a toiling serf” [49:15]. Issachar will be a tax for Israel. That is to say, he will teach Torah to Israel and give rulings about forbidden and permitted and other laws. The Midrash states: “Issachar is a strong-boned ass” [49:14]. This means that when Jacob cam from the field on his donkey, Leah heard the donkey braying. She went out of her tent toward Jacob and said to Jacob. Come, I have rented you, to sleep with me this night. She became pregnant that night and gave birth to Issachar. Therefore, the verse says that the donkey caused that Issachar was born. (Bahya, Genesis, 49:15.)

Halakhah

Eating is seen as an illusion, with true eating being the attachment of one's thoughts to wisdom. The Torah warns against being drawn to physical pleasures while eating, as it can lead to sin. Eating should only be for sustenance, to maintain the body and strengthen the mind for Torah study. Joseph's actions during a time of famine serve as an example of eating only to break hunger, not to indulge in pleasure.

Shulchan Shel Arba 2:5

And it is necessary that you know that human eating is nothing but an illusion, that it is not a true thing or a real activity, that it is something deceptive, something that keeps changing as it goes through the internal organs in a sequence of causes and effects. But ideas refined through wisdom, and by the attachment of one’s thought to the light of the intellect to the Upper Wisdom is itself “real and lasting eating,” as in the way that our Sages of blessed memory interpreted the verse: “‘And they envisioned God, and they ate and drank.’ (Ex 24:11.) R. Yohanan says, ‘real eating,’ [akhilah vada’it], as it is said, ‘In the light of the face of the King – life!’ (Prov.16:15.) And it is necessary for you to think hard about this verse, why it was necessary to say, ‘they envisioned,’ and why wasn’t it written as it was just before, ‘they saw? (Ex. 24:10.) But rather because it specified ‘they saw’ so you would not understand [what happened next] as actual seeing with the sense of your eye, it follows that it was necessary to say ‘they envisioned’ immediately afterward to teach you that this wasn’t this prior kind of ‘seeing’ [re’iyah], but rather seeing by means of prophecy, and that is why it said, ‘And they envisioned [va-yehezu] God, and they ate and drank,’ from the term for prophetic “vision” [mahzeh]. And the explanation of the Scripture ‘And they envisioned God, and they ate and drank,’ is that the leaders merited to see with the prophecy of ‘a glass that does not reflect,’ without a barrier, while the rest of Israel had a barrier, and Moses really “saw” directly. (That is, the leaders’ prophetic vision was better than the Israelites’, but not as direct as Moses.’) “And they ate and drank,” that is to say that their eating and drinking by this vision was indeed “real eating.” And it is also possible to interpret “And they ate and drank” as that they saw by prophecy the very attribute from which they “ate and drank,” that is, from the very same attribute from which the manna came to them, which is the principle behind all their material support, about which matter it is written, “She rises while it is still night,” (Prov. 31:15.) and it is written “Here I am causing it to rain down.” (Ex 16:4.) And you already knew that this was material support that occurred at night, for this is to what ‘She rises while is still night’ is referring. And thus the manna used to come down during the third watch of the night, when the Israelites were sleeping in their beds in the desert. And on the next day they would get up early in the morning and find their sustenance ready for them. This is the meaning of what is written: “So they gathered it every morning.” (Ex 16:21.) And thus you will find in First Temple that the rains used to fall on Wednesday and Shabbat nights, and on the next day they would get up early in the morning to do their work, without wasting any time. And so you also find with King Hezekiah, who said, “Master of the World, I myself don’t have the power in me to pursue enemies, or to sing a victory song, but I sleep on my bed, and you do it.” And the Holy One Blessed be He replied to him, “You sleep in your bed while I do it,” as it is said, “That night, an angel of the Lord struck down 185,000 in the Assyrian camp.” (2 Kings 19:35. This story about Hezekiah is a midrash from Lam. R. 30.) It was about him (or this) David spoke when he said, “In vain do you rise up early and stay up late…He provides as much for His loved ones while they sleep.” (Ps 127:2.) The meaning of the Scripture is that what the other peoples achieve through hard work, by getting up early and staying up late to eat the bread for which they toil, (An allusion to Ps 127:2. R. Bahya hints here that food “served” to Israelites without any toil, that is, good things God prepares for them while they are asleep, is angelic food. As R. Bahya put in his preface, “Our food is not their food. Their [the angelic beings’] food is conceived in their mind, when they see the face of their Maker. Our food is meager bread, water, and tears, gotten by hard work and toil.” It is like the food Adam ate before the Fall.) God provides to His loved ones while they sleep! This is the thing the Holy One provides to the one He loves, at the hour when he’s asleep, with no need to bother about it at all. And from now on any reference to “they ate and drank” means nothing other than a reference to “real eating,” or to eating the manna that was the offspring of the Upper Light – which is “real eating.”

Shulchan Shel Arba 2:6

Therefore the reverent person ought to have his intention connected to the higher things, and have his eating be to sustain his body alone and not to be drawn to physical pleasures, for being drawn to physical pleasures is the cause for the loss of both body and soul, and the cause for forgetting the point, for out of eating and drinking he will become full of himself [lit., lift up his heart] and stumble into great pitfalls and sins, and do things which should not be done. See how Joseph’s brothers sold him only in the middle of eating and drinking, as it is said, “They sat down to a meal, and looking up…” (Gen 37:28. While eating the brothers looked up and saw the Ishmaelites to who they sold Joseph. R. Bahya expands upon this more fully in his commentary to the Torah on this verse.) And for this reason the Torah said not to eat on Yom Kippur, which is the day of judgment for criminal cases involving people, because one’s eating might cause his soul to sin. And they even said in civil cases dealing with monetary compensation: “akhal ve-shatah al yorah” – “Don’t instruct right after eating and drinking!” (A rhyming proverb in the Hebrew. Yorah, which means to instruct or teach, is the same verb used in the Biblical passage from Lev. 10:11 that R. Bahya cites. It is from the same Hebrew root as the word Torah. R. Bahya subtly makes another point here besides the obvious one that people are inclined to make bad judgments right after they’ve eaten and drunk. Namely, with this wordplay and the analogy to the Biblical priests, he’s reiterating his general contention that engaging in torah is a sacramental priest-likeactivity, even when done by non-priests – i.e., rabbinical torah scholars, or even ordinary Jews fasting on Yom Kippur.) Why is this so? From what is written, “Drink no wine or other intoxicant, you or your sons,” (Lev 10:9, addressed to Aaron and his sons, that is, the priests.) and connected to it, “to instruct [le-horot] the Israelites.” (Ibid., 10:11.) When they were commanded to instruct [le-horot], they were warned to avoid wine, because wine confuses the mind, and it does not distinguish between the holy and the profane, which is why it is written “to distinguish.” (Ibid., 10:10.) All this is proof that eating and drinking causes human beings to move themselves away off the track of Torah and worship, and to cast aside all the statutes of Ha-Shem, may He be Blessed. All this is caused when one has eaten and is satisfied, and therefore the Torah commanded, “And you shall eat and be satisfied, and you shall bless” (Deut 8:10). That is to say, after you will have eaten and have been satisfied, and you are close to throwing off the yoke of the commandments, “You shall bless YHWH your God” at the very moment you need to bless Him, so that you will take upon yourself the yoke of His rule and bless His name. And this in my opinion is the meaning of the Scripture, “In all your ways, know Him;” (Prov 3:6.) it means even at the time of eating when you are close to forgetting Him and to severing your reason from your mind, at that very moment, “know Him” and cleave to Him. And if you do this, “He will straighten your paths,” (Prov 3:6.) He will straighten your ways on the paths of life, namely, the soul’s successful attainment of the world to come. If so, then a person ought to eat only for the sustenance of his body alone, and it is forbidden for him to pursue any sort of pleasure unless it is to make his body healthy and make the eyes of his intellect clear-sighted. In order for his body to be healthy and strong, he should pursue what pleases [his intellect] and his Creator, for his organs are combined and possess the capacity exactly in the measure that enables him to bear the yoke of the Torah and its commandments, which is the point of the verse written about the tribe of Issachar, “he bent his shoulder to bear the burden” (Gen 49:15), which is the same language used to refer to the giving of the Torah, “He [God] bent the sky and came down” (2 Sam 22:10). And anyone whose intention is this, is an angel of the Lord of Hosts, but whoever does not direct their intention to this end, is “likened to the beasts that perish.” (Ps 49:13,21). “You can see for yourself” (1 Sam 24:12: Re-eh gam re-eh – “you can see for yourself” (JSB).) Joseph the righteous, who was noted for his quality of reverence [yir’ah], from what is written, “I am a God-fearing man” (Gen 42:18.) and “Am I a substitute for God?” (Ibid. 50:19.) hinted at this point when he said, “take something for the hunger of your houses and be off.” (Ibid. 42:33.) He comes to instruct and to teach people to know that they should only eat to break their hunger, not to fill their belly and be drawn by the taste, which is base and to be scorned, because that is a disgrace to us, utter waste, and a thing which has no point to it. And do not say that this because it was a time of famine, because when Joseph was “a prince and commander of peoples,” (Is 55:4.) and the treasuries of the king were under his control, he had the power to supply bread and food to his father and brothers, as in the other the years of plenty. However, instead he made it known to us that this is the way of Torah and fear of Ha-Shem (may He be blessed!), that a person should only eat, satisfy himself, and fill his belly to satisfy his soul.

Jewish Thought

The text discusses the traditional perception of donkeys as an insult, contrasting it with ancient Jewish tradition that viewed donkeys as conveyors of innocence and obedience. It also delves into the story of Bileam and Balak, highlighting Bileam's attempts to curse Israel despite divine opposition and his subsequent humiliation for his actions.

Akeidat Yitzchak 82:1:7

(1+2+3) Since Balak had been aware of how Israel had tricked the Canaanites into confrontation after having appeared to sidestep Edom and Moab, his people were divided in their view of the Israelites. Some were afraid that Israel's tactics were designed to destroy Moab eventually. Of them the Torah says "vayagar, it was afraid. The other group was concerned about the encirclement that was taking place and that would eventually change the neighbouring countries. Balak "saw" the division amongst his subjects. Since Midian as one of Moab's neighbours would be the first country vitally affected by the Israelites' presence in that region, they were invited as allies. The message to Bileam telling him of the facts, especially the miracle that Israel had managed to escape from Egypt, made the request particularly urgent. Describing the apparent hopelessness of defeating Israel by warfare alone, Balak depicts the huge masses of people, suggesting by the use of the words "I" and "we" in the same sentence that possibly, through combined efforts of Bileam's curses and warriors led by Balak, Israel could be defeated. The reference to Bileam's ability to confer blessings, indicated that Balak was desirous of obtaining those blessings for his own people at the same time. Alternately, perhaps he committed a Freudian slip having reference to the blessings which Bileam would in fact bestow on the Jewish people, instead of curses. The reason that Balak's messengers took the magicians' instruments with them was to test the sincerity of Bileam. Our sages teach that the difference between the real prophet and the charlatan, the pretender lies in the former's ability to communicate the word of G'd at any time, whereas the pretender must wait for certain horoscopic constellations to appear in the correct correlation to each other. The ability of Bileam to respond immediately, would indicate that his response was genuine, was the word of G'd. As soon as Bileam asked the messengers to stay overnight till he could consult G'd, they realised that the undertaking did not meet with G'ds approval. This is why the elders of Midian, who were familiar with Bileam's mode of operation, did not even bother to wait. Only the Moabite elders stayed overnight, kessem, the magician's tool was the infallible instrument then, by means of which one could gauge G'ds real attitude as revealed by Bileam. That is why the elders needed the instrument, not Bileam. (4) Of all the improper enquiries that can be addressed to G'd, there is hardly one that could be more offensive than the request to commit an obviously criminal act and expect Divine blessing for such an act. If one were to ask a Rabbi's approval for commission of an act of adultery, surely this would be an insult to the Rabbi. If the questioner himself is known to be well versed in Jewish law, the insult would be even greater. Surely the first sin of Bileam consisted in asking G'd to curse a people so obviously His favourites. The very notion that G'd would undo all that He had done for that nation in order to enable Bileam to earn a fat fee from Balak is culpable. Therefore G'ds first reply was "what kind of people have come to you?" When Bileam uses Balak's terminology of describing the Jewish people, he adds insult to injury. Even though in the mouth of Balak, the descripition of the Jewish people is far from flattering, and Moab, owing its very existence to the patriarch of the Jewish people should have had every reason to refer to them with respect, Balak, who thought he had reason to fear them, looked at them from a distorted point of view. Bileam however, had no such excuse. In referring to G'ds chosen people in such derogatory terms, he made himself even more culpable than by his audacity in approaching G'd on the subject altogether. In keeping with his supposed stature, he should have categorically refused to involve his prophetic powers in such an undertaking. When the Talmud Shabbat 104, teaches that whoever wants to heap impurity upon himself is given an opportunity to do so, the question "who are the people that have come to you?" illustrates that dictum. Surely G'd had been aware who the people were, but Bileam deserved to enmesh himself more deeply in his sinful quest. The Jewish people to whom the term Adam applies, (chapter 3 essay 8) certainly deserves better of Bileam. Bileam seems at pains to deny the Jewish people's claim to four characteristics. 1) He refers to the Jewish people as nameless, describes them merely as " the people who came out of Egypt"; he makes it appear as if this people did not even qualify for a name of its own. 2) In referring to the Jewish people's departure from Egypt, Bileam seems intent to deny that G'd had played any role in that exodus. This is why he is made to emphasize later who it was that took Israel out of Egypt. "The Lord who took them out of Egypt." (Numbers 23,22-3. 3) He refers to Israel as "covering the earth," indicating that Israel lacks orderliness, and is comparable to a horde of wild beasts. Therefore, he is made to pay tribute to the civil and moral manner in which Israel has set up camp. ("How beautiful are thy tents" Numbers 24, 5) 4) In wishing to curse the Jewish nation, he denies them the basic distinction of having been made "in the image of G'd," an attribute that applies to all human beings and is rooted in the dominion G'd has granted man over the animal kingdom. To atone for this insult, he is forced later to prophesy that this very nation will produce the Messiah who will exercise dominion over all of mankind. Haman had also begun to denigrate the Jewish people by referring to them as being nameless. (Esther 3,8) Bileam has to atone for this subsequently, by referring to Israel by both its names, i.e. Israel and Jacob. Notwithstanding any of the above, G'ds reply to Bileam in this instance was very civil. "Do not go with them, do not curse this nation which is blessed." G'd is trying to tell Bileam that to accompany these people is improper, regardless of the purpose of the mission. In his wickedness, Bileam relates only part of G'ds reply, namely the part about not being allowed to go. The part about the futility of the undertaking he withheld. Understandably, this led the elders of Moab to believe that Bileam's refusal was motivated by considerations other than Divine opposition. (5+6) When, upon arrival of a more distinguished set of emissaries, they reproach him by saying "do not hold back in coming to me," Bileam has the audacity to ask G'd about the same undertaking a second time. G'd in His anger, answers him in such a manner that he will be embarassed publicly when he does go with them. The ambiguous nature of G'ds reply was designed to encourage him to go, in order that he humiliate himself in front of the princes from whom he was seeking honour and glory. When G'd in His reply said "if these men came to call you, go with them, only the word I speak to you you may do," (instead of "you may say") this gave Bileam leeway to think that he still possessed freedom of expression. When Bileam tried to use this apparent loophole in G'ds instructions, G'd became angry and sent His angel to intercept him. The three stoppages and beatings administered to Bileam's she-ass demonstrated clearly the nature of Bileam's sin and his subsequent chastisement. The first time the angel positions himself in such a manner that he could be bypassed without great exertion. Bileam should have refused the request by Balak's messengers. Instead, he chose to circumvent the will of G'd. The ass does likewise, arousing Bileam's anger. He strikes her, but not too severely. Balak too, when he hears Bileam bless Israel the first time instead of cursing it, admonishes Bileam when he says "I have called you to curse my enemies and you have seen fit to bless them." The second time the angel positions himself in a narrow passage, leaving the she-ass no way to pass him without hurting the rider in the process. This arouses more anger in Bileam, he strikes her again, presumably harder than the first time. This corresponds to Bileam's second sin, when he encouraged the elders of Moab to think G'd might change His mind in favour of the planned mission. Balak gives Bileam a tongue lashing by saying "if you cannot curse, at least do not bless." Bileam is forced to admit that he is quite powerless in the matter, and has to do what G'd says to him. The final confrontation between the angel and the she-ass is such that the latter cannot proceed against the angel without incurring death. Therefore, she lies down, the greatest protest imaginable against her master. Bileam reacts violently, striking her with a rod this time. In the ensuing dialogue between the she-ass and her master, Bileam is made to acknowledge that his longstanding and intimate knowledge of the she-ass's behaviour should have alerted him to the fact that only an unusual set of circumstances could have accounted for such a radical change in the behaviour of an animal whose primary function it was to serve as transportation for her master. Similarly, Bileam had reached the stage where he had to refuse Balak's request without even double checking with G'd whether it still pleased Him to bless Israel. When Balak became aware of this outright refusal of Bileam even to try to carry out the task he had been hired for, Balak sends him home in disgust. Bileam's humiliation is thus complete and corresponds to the manner in which he who had been privileged to enjoy visions other mortals had not been granted to see, had nevertheless rebelled against G'd. (6) The angel too had remonstrated with Bileam about his having struck the she-ass three times. Bileam who had accused the she-ass of having humiliated him, had himself been guilty of trying to manipulate G'd three times, and thus to humiliate Him. His punishment therefore fits his crime. When the angel finally becomes visible to Bileam, the latter admitting his sin, he volunteers to go home. Now, however, he has to carry on, in order to suffer public humiliation not only in the presence of the elders of Moab. Those elders, seeing that Bileam could not even control his she-ass, surely had developed their own opinion of the effectiveness of a man like this against the Jewish nation. The thrust of the she-ass's argument was that Bileam of all people should not have condemned her conduct without examination of the circumstances. He had known her long enough. Similarly, Bileam's longstanding familiarity with the ways of G'd, should have prevented him from accepting an assignment so obviously at variance with the friendship for Israel G'd had revealed in His relationship with that nation. If indeed, Bileam refers to himself as the shetum ha-ayin, the one who sees on one eye, he may well be referring to his lack of vision in a belated recognition of his own humble stature and lack of insight. His eyes were opened only after he had displayed blindness. This is the meaning of the words nofel u-gluy eynayim, "after he had fallen, his eyes were opened." (Numbers 24,4) Bileam, in acknowledging that he had sinned because he had been unaware of the angel's presence, acknowledges that ignorance itself can be sinful. If someone strikes his parents because he is unaware of a statute fordidding such an act, he cannot plead innocence, since it was up to him to realise that such conduct is intolerable in the eyes of the law. Similarly, a man of the intellectual stature of Bileam could not plead ignorance as an excuse, and should have been alerted by the animal's strange behaviour. The reason the animal itself did not disclose the presence of the angel, has been discussed in chapter ten. In chapter twenty one we have discussed why Bileam had chosen to ride a she-ass. (8) Now that Bileam had received an inkling of what was likely to be in store for him,- private as well as public humiliation-, he tries to back out and offers to go home to save himself further disgrace. But at this point the angel orders him to proceed and to travel with the messengers until he will have played the part that G'd had assigned to him. (Perhaps the use of the word im, describes the relationship with the messengers, underlining that he is now captive for the purpose of this mission) (9) The phrasing of the instruction "only what I tell you, you can say" (Numbers 22,35) robs Bileam even of the freedom of speech which he had previously thought he still possessed, when G'd had restricted him only with the words "it you must do." When he arrived in Moab, Bileam felt obligated to acquaint Balak with his impotence, and he downgrades the value of anything he may say beforehand, by explaining that he is acting under Heavenly compulsion. It appears that Balak had not wanted him to come to him, but rather to proceed towards Israel and curse that nation. Balak's request, (22,17) "do not hold back walking elay, means "on my behalf" rather than "towards me." Balak had meant to convey that he would compensate Bileam handsomely even if the latter never came to Moab, but would merely curse Israel from a suitable vantage point. Balak tries to forestall Bileam coming to the capital of Moab. Bileam stresses that even though he had "arrived" i.e. come, he did not "go." He is trying to tell Balak that his appearance is due only to coercion from on high. Whereas previously Bileam had been willing to "go" without "doing" anything of substance, now he was not even in a position to "say" something of his own free will. ("I am not even able to speak" 22,38) Whereas G'd had only forbidden action, the angel even forbade speech. Thus the angel is not merely repeating G'ds previous instructions. In spite of all this, resourceful Bileam proceeds to emulate Israel's sacrificial rites, when he builds seven altars and offers only pure animals, hoping that if this does not advance his cause, at least it will not hinder it. When he expresses the hope that "perhaps the Lord will meet with me,” (23,3) he admits that he can never be sure of establishing communication with G'd He is quite unlike Moses of whom the expression "he called" is always used. The one and only time G'd had in fact communicated with Bileam directly, is carefully described as vayikor, as a kind of "happening." Even this happening never seems to have occurred again. Bileam now had to employ his prophetic insights to compensate for his derogatory references to Israel previously. Instead of allowing Israel to remain nameless, he now uses both the term "Israel" and "Jacob" to describe it. (10) He confesses that Balak had dragged him down from what once had been a position of lofty grandeur. (23,7) He accords Balak his full title "king of Moab," not as previously. When Bileam says "how can I curse when G'd has not cursed?" he acknowledges that he had not had any business asking G'd about such a mission. Conversely, when David suffered curses at the hands of Shimi ben Geyrah, (Samuel II 16,8) the former could not believe that Shimi could have done so except if he had been so instructed by G'd. Once David became aware that he had been giving Shimi too much credit for having acted morally, he told his son Solomon how to deal with Shimi when the time would be ripe. Bileam now proceeds to extol Israel's virtues. "I view as towering higher than rocks;" (23,9) "they are in a world apart from others, a nation that dwells in isolated splendour."

Leadership in the Wilderness; Authority and Anarchy in the Book of Numbers, Part II, Chapter 11; Outside Perspective 15

The term “donkey” and other references to it or animals in the same family have been traditionally regarded as a human insult. To compare someone to a donkey implies one is worthy of ridicule. It can signal lewd or ridiculous behavior. It can also imply stubbornness and crassness. The donkey as a beast of burden makes it one of the lowliest animals in the animal kingdom. The snake is the shrewd animal; the donkey, the poor imbecile of an animal. Although common associations with the donkey make this beast into a dumb and foolish creature that could not handle anything more than simple transportation, ancient Jewish tradition regarded the donkey very differently. Its simple station made it the perfect conveyor of innocence and obedience, and not only in the book of Numbers. In Genesis, Jacob’s son Issachar was regarded as a “strong-boned donkey” in the blessings he received from his father. Issachar selected life as a farmer and was bound, as a result, to a life of patience, bowing his head to the burdens of the land and plow (Gen. 49:14–15). Later, in the prophetic work of Zechariah, the savior of the Jewish people is described as someone who will be “lowly and riding upon a donkey, even upon a colt the foal of a donkey” (Zech. 9:9). This notion of the messiah riding a donkey through the gates of Jerusalem and proclaiming a new era of possibility helps sanctify the ordinary. It offers hope to anyone in a low station that the spark of messianic glamour, generally reserved for the erudite or the aristocracy, may be within range. The donkey in this instance symbolizes the superiority of the poor, devoted faithful over the well-positioned elite. The image of the donkey bearing the messiah turns our notions of merit inside-out and upside-down.

Nefesh HaChayim, Gate IV 16:2

And in Zohar Va-y’khee (242b): “Anyone who knows how to be involved with Torah and does not involve himself is considered guilty of a capital offense. Not only that, but he is assigned the yoke of earning a living and evil servitude, for it’s written regarding Yissa-khar ‘he bent his shoulder to the burden’ (Bereshit 49:15). One who inclines himself and his direction to not bear the burden of the yoke of Torah, immediately ‘and he became an indentured serf’. And vice versa... .”

Sefer HaIkkarim, Forward 160

Chapter fifty-one explains what is the perfect good, pointing out that all the lower beings are constantly changing; corporeal goods are also constantly changing from one opposite to the other, hence joy always comes after sorrow and rest after motion, there being nothing stable except the spiritual. Incidentally are explained Genesis 49, 15 and Psalm 29, 11. It also explains the meaning of peace, as well as the priestly benediction and the meaning of the word peace which is contained therein, thus concluding the book on a note of goodness and blessing and peace.

Midrash

is one hundred and four, the result of the tally of the written Torah and the Oral Torah. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty. The silver dish and basin represent the Torah and the Mishna, respectively, with the weight of one hundred and thirty symbolizing the Torah given after twenty-six generations. The gold ladle with ten shekels of incense corresponds to the Ten Commandments, and the different offerings made by Netanel son of Tzuar highlight various aspects of Jewish history and tradition, such as the tablets and the mitzvot.

Bamidbar Rabbah 13:14

Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father. “Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26). The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish. Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon. “One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them (Solomon and the Messianic king.) ruled over seventy nations, which exist from one end of the world to the other end. From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden. (A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way.) A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land. “Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot] (The word menahot can also refer to meal offerings, which typically consist of high quality flour.) to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world. Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense. “One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father. “And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings. (Targum Onkelos on the verse. Shelamim) , because they were full-fledged righteous men, (Shelamim is expounded as though it is written shelemim, complete.) and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it. “Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”

Bamidbar Rabbah 13:15

“On the second day, Netanel son of Tzuar, prince of Issachar, presented his offering” (Numbers 7:18). “He presented his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:19). Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18). It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’ (Since the camp of Judah went first in the journeys, the tribes in that camp sacrificed first. Within each camp, the Torah orders the tribes. Thus, in the camp of Judah, the order is Judah, Issachar, Zevulun (Numbers 2:1–9.)) Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will. Another matter, “presented [his offering] – it is as though he presented his offering first. Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15). Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts, (Since Yashuv was in Egypt, and it is a term which refers to tribunals, we learn that there were tribunals in Egypt.) as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31). “Jacob was a simple man, dwelling in tents” (Genesis 25:27), (“Tents” is expounded as a reference to the study halls of Shem and Ever.) and it says: “And Issachar in your tents” (Deuteronomy 33:18). (This teaches that the tribe of Issachar studied a lot of Torah.) “He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv, (In the sacrifices of the other tribes, the word hikriv is not used.) and it is lacking a yod? Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2).

Bamidbar Rabbah 13:16

“One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them. “Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds. “Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12). Mem is forty and mem is forty, that is eighty; (Since the sum of the first letter in the Mishna and the last letter in the Mishna is 80, the number 80 represents the oral law.) that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot; (Also known as Nezikin. kaf ) of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty. (Mem – 40, + yod – 10, + ḥet – 8, + alef – 1, + kaf – 20, + alef – 1 = 80.) From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty. “One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why? Just as the numerical value of wine [yayin] is seventy, (Yod – 10 + yod – 10 + nun – 50 = 70.) thus there are seventy aspects to the Torah. Why is “one” stated regarding the dish? It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver? It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7). “Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa]. “Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten. ( Mishna Avot 2:2.) That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin. “One gold ladle, ten shekels, full of incense” (Numbers 7:20). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21). “One goat as a sin offering” (Numbers 7:22). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Netanel son of Tzuar” (Numbers 7:23). “One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand (The word kaf can also mean hand.) of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4). “Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvot are mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14), (The verses cited encompass the entirety of the Ten Commandments, from the first word of the first commandment to the last word of the tenth commandment.) corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah. That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak (The cipher is alphabet-based. At refers to exchanging the first letter of the alphabet, aleph, with the last letter, tav. Bash means exchange the second letter, bet, with the penultimate letter, shin. And so on.) substitution cipher, (The letter kof is replaced by the letter dalet.) the numerical value of the word after doing so is six hundred and thirteen. (Dalet – 4 + tet – 9 + reish – 200 + tav – 400 = 613. ) Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10). “Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details. “One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]". It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest. “And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5). “Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes. Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5). And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14). "The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws. This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order? It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah. “This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.”

Bamidbar Rabbah 13:17

“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24). “On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” – why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59). Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6). Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:25). “His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce. Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15). “Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth. Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19). “Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together. “One gold ladle, ten shekels, full of incense” (Numbers 7:26). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27). “One goat as a sin offering” (Numbers 7:28). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29). “One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8). (This sound will be created by the river striking the shore; kaf equals khaf = shore.) “Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words (In Hebrew.) in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19). “One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19). The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money. “And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas. “Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand [usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail; (From which the dye of tkhelet is derived. temunei) , this is tuna; ḥol, this is white sand. Why were there five of each and every species? It is corresponding to the five words (In Hebrew.) in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18). “This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun.

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bereshit Rabbah 98:12

“Issachar is a strong-boned donkey, lying between the sheepfolds. He saw rest, that it was good, and the land, that it was pleasant; and he bowed his shoulder to bear, and he became subject to a tribute of labor” (Genesis 49:14–15). “Issachar is a strong-boned donkey” – just as this donkey, its bones are conspicuous, so, Issachar’s learning is conspicuous upon him. “Lying between the sheepfolds” – these are the three rows of Torah scholars who would sit before them. (There would be three rows of students seated before the members of the Sanhedrin when they engaged in deliberations. ) “He saw rest, that it was good” – this is the Torah, as it is stated: “For a good lesson I have given you; [My Torah]” (Proverbs 4:2). “And the land, that it was pleasant” – this is the Torah: “]Its measure is] longer than the earth…” (Job 11:9). (This verse is referring to the Torah.) “He bent his shoulder to bear” – the yoke of Torah. “And he became subject to a tribute of labor” – these are the two hundred heads of Sanhedrin who came from the tribe of Issachar… Another matter: “Issachar is a strong-boned donkey” – it is speaking of its land. Just as the donkey is low on this end and low on that end and high in the middle, so [the land of Issachar has] a valley from this side, a valley from that side, and a mountain in the middle. (Mount Tavor) “Lying between the sheepfolds” – these are two valleys, the Valley of Pislan and the Valley of Yizre’el. “He saw rest, that it was good” – this is Tinam. “And the land, that it was pleasant [na’ema]” – this is Na’im. (Tinam and Na’im are towns on the border of Issachar.) “He bent his shoulder to bear” – the yoke of the Land of Israel. (The yoke of fulfilling the mitzva of settling the land, and of fulfilling the land-based mitzvot.) “He became subject to a tribute [mas] of labor” – Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar says: All the tribes left remnants, (They left remnants of the Canaanite nations in their territory.) but the tribe of Issachar did not leave any remnants. Rabbi Shmuel bar Naḥman said: The tribe of Issachar, too, left remnants, but they were payers of taxes [misim]. Rav Asi said: Because they paid taxes, it was as though they were subjugated. Another matter: “Issachar is a strong-boned donkey” – the cows of Issachar were fat. The tribe of Issachar would take of them, and set out to sea. The nations of the world would see them and would be astounded about their [size]. Israel would say to them: ‘You are astounded about these? Had you seen the owners of these engaging in Torah study, you would be astounded about them.’ Many proselytes would come and convert. Rabbi Yehuda ben Rabbi Simon said in the name of Rav Aḥa: “Issachar is a strong-boned [garem] donkey” – Issachar, a donkey caused his existence [legarmeih]. (After giving her mandrakes to Rachel, Leah went out to greet Jacob. How did she know when he was coming? She heard his donkey bray. That night, Leah conceived Issachar (see Bereshit Rabba 99:10).)

Bereshit Rabbah 99:10

“Issachar is a strong-boned donkey, lying between the sheepfolds” (Genesis 49:14). “Issachar is a strong-boned donkey” – Issachar brings by donkey and Zebulun by ships, (Issachar brings merchandise by donkey, and Zebulun takes it and transports it by ship to foreign markets. ) as it is stated: “He will be a shore for ships” (Genesis 49:13). Another matter: “Issachar is a strong-boned [garem] donkey” – a donkey caused [garam] him: How did Leah know that Jacob was coming? (See Genesis 30:16–18. ) The donkey brayed, she heard its voice, and went out to greet him. Another matter: “Issachar is a strong-boned donkey” – just as a donkey bears the burden, so, Issachar bears the Torah. “Lying between the sheepfolds” – these are the students who sit on the ground before the Sages, as it is stated: “If you lie between the sheepfolds” (Psalms 68:14). (This is understood to represent rows of students sitting on the ground. Alternatively, the reference is to the continuation of the verse, which states: “The wings of the dove are covered with silver, and its pinions with the shimmer of gold,” and the silver and gold are understood to refer to Torah. Some commentaries assert that the text is corrupted and should reference Judges 5:16. ) “He saw rest, that it was good, and the land, that it was pleasant; and he bowed his shoulder to bear, and he became subject to a tribute of labor” (Genesis 49:15). “He saw rest, that it was good” – this is Torah, as it is written: “For a good lesson I have given you” (Proverbs 4:2). “He became a subject to a tribute of labor ” – what is the tribute? This is a halakha regarding which they erred and they would seek it from them. (When scholars would be unsure about a halakha, they would consult the sages of Issachar. ) Likewise it says: “Sent into the valley [ba’emek] on foot” (Judges 5:15) – in the depths [beomka] of halakha.

Midrash Tanchuma, Vayechi 11:2

Issachar is a large-boned ass (Gen. 49:14). That is, he bears the yoke of the Torah like an ass that bears its load, while Zebulun brings his wares in ships. Crouching down between the sheepfolds (ibid.). This refers to his disciples, who spread the knowledge of the Torah before the wise throughout the land, as it is said: When ye lie among the sheepfolds, the wings of the dove are covered with silver (Ps. 68:14). For he saw a resting place that it was good (Gen. 49:15). This refers to the Torah, as it is said: I am weary with my groaning, and I find no rest (Jer. 45:3). That it was good alludes to the Torah, since it is said: For I give you good doctrine (Prov. 4:2). And he bowed his shoulders to bear (Gen. 49:15) the yoke of the Torah. And he became a servant under task-work (ibid.). Task-work refers to the law. Whenever the people erred in the law, they would seek a decision from him, as is said: And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the depth they rushed forth at his feet (Judg. 5:15); for he would search deeply into the law.

Sifrei Devarim 354:3

"and Yissachar in your tents (of Torah)." We are hereby taught that the tribe of Yissachar was eminent in Torah, viz. (I Chronicles 12:33) "And from the sons of Yissachar, knowers of understanding for the times."

Sifrei Devarim 354:4

Variantly: "and Yissachar in your tents": And thus do we find his father praising him, viz. (Bereshith 49:15) "And he saw that repose (in Torah) was good and that the land was pleasant."

Musar

The first text discusses the importance of embracing the Torah, both written and oral, and being willing to fully commit to serving God. The second text emphasizes the importance of following doctors' orders during times of plague, as doing so can help protect against illness, and encourages finding joy and serving God during difficult times.

Ohr Yisrael 22:5

Experience also taught us in past days when the plague was rife, may the Merciful One save us, that whoever submitted to the burden of the doctors’ orders (Literally: bowed his shoulder to bear [the weight of] the doctors’ instructions. Compare Genesis 49:15.) vis-à-vis diet, etc., wisely, not foolishly, was not affected by plague or disease, may the Merciful One save us. Thus, since all religious behavior is altered, according to halakhah itself, (R. Salanter is saying that one should not view the shift away from mourning and grief as the interference of a “secular” or “outside” approach in halakhic practice. Rather, halakhah itself commands us to follow the instructions of physicians. This is in keeping with R. Salanter’s leadership during the cholera epidemic in Vilna in 1848. R. Salanter insisted not only on doing life-saving work on Shabbat (and eating on Yom Kippur to protect life), but that all should follow doctors’ orders and do anything that promotes health, without trying to minimize medically prescribed halakhic changes or seeking exemptions for religious activities.) at this time, one should not be excessively bitter on the holidays. This is the time to observe and serve God in joy, and this will be our strength. (See Neḥemiah 8:10. There is a tension between joy and dread during the Days of Awe. Here, R. Salanter is instructing his disciples to tilt the balance away from dread by alluding to Ezra the Scribe’s admonition of those who were weeping on Rosh HaShanah that they should prepare festive meals and rejoice, for it is a joyous day. He is also responding to the doctors’ instructions that grief and mourning make the individual more vulnerable to illness, while joy strengthens resistance to the plague. The shift of balance from dread to joy is appropriate in a time of plague.)

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 26

Take a good look at what is written here: וירא מנוחה כי טוב. This refers to the written Torah. ואת הארץ כי נעמה, ויט שכמו לסבול ויהי למס עובד. The words הארץ כי נעמה, refer to the oral Torah. The next few words refer to the willingness to shoulder the yoke of the Torah and to cleave to it by day and by night. The last words express the willingness to be G–d's servant to the point of weakening one's physical prowess.

Quoting Commentary

Zebulun will dwell by the seashore, serving as a haven for ships, while Issachar is described as a hardworking individual who embraced labor despite enjoying security and pleasant surroundings (Genesis 49:13-15). The blessing Jacob bestowed upon Issachar is interpreted as emphasizing the tribe's dedication to Torah study and understanding of the times (Rashi on Judges 5:15:1). The Torah is referred to as "rest" in relation to Issachar's blessing, highlighting the tribe's commitment to Torah study over military affairs (Haamek Sheilah on Sheiltot d'Rav Achai Gaon). The concept of Issachar's wisdom is further refined by Rabbi Samson Raphael Hirsch (Tribal Lands, Chapter 6; Yissakhar 40). The verse "he bowed his shoulder to bear" (Gen. 49:15) is interpreted as reflecting strength and willingness to embrace labor (Gevia Kesef 9:16).

Gevia Kesef 9:16

’Ayil (“ram”) (71. V. 9.) is (in reference to) the verse “as a man that has no help (’ayil),” (72. Ps. 88:5.) which gives it the meaning of “strength,” as with ‘oz. The metathesis (of ’ayil) is ya’al, which gives the meaning of one who desires other circumstances, (73. See below in chap. XIV where this is discussed further.) for the will of the Lord was (otherwise), as in “he bowed his shoulder to bear (that which was not his will).” (74. Gen. 49:15.)

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part II 6:11

“…when he tells them: “This is menuhah, rest….” (Isa. 28:12.) (It was known to the people of Israel that the Torah was called “rest” from Jacob’s blessing to Issachar: “He saw that rest was good and that the land was pleasant, yet he bent his shoulder to bear, and he became an indentured laborer.” (Gen. 49:15.) As it has already been explained in the [Midrash Rabbah], (Midrash Rabbah on the Torah portion Vayyehi, Gen. 98:17.) the word “rest” refers to the Torah. The subject of this verse is that it was the custom of the tribes of Israel to set apart a fund [to support] the soldiers and [cover] their expenses. It is known that men of valor [due to their involvement with military affairs] cannot immerse themselves in the study of Torah, nor are they able to settle the Land [of Israel]. Therefore, for this reason, Jacob blessed Issachar, for he [Issachar], saw that the “rest” of the Torah was good, and that the land was pleasant. [Jacob] did not wish to [bless Issachar] with valorous men, for they loved “to rest between the boundaries,” (Gen. 49:14. The full verse is, “Issachar is a strong-boned donkey; he rests between the boundaries.” See Part 1, chapter 18 for an explanation of this verse.) [that is, to sit and toil in the study of Torah day and night].

Ibn Ezra on Deuteronomy 33:18:2

IN THY TENTS. Compare, For he saw a resting-place that it was good (Gen. 49:15). (Gen. 49:15 refers to the tribe of Issachar.)

Pat Lechem, Second Treatise on Examination 3:69

a day of rest, idleness and amusement -- Three disgraces each worse than the other. The first person who hates hard work, and after a bit of strain, already wants to rest. He does not realize that a "man was born to toil" (Iyov 5:7),and according to the greatness of the purpose will be the greatness of the necessary strain to attain it, as written "[he saw that the rest (in the afterlife) was good, and the land that it was pleasant;] and bowed his shoulder to bear" (Bereishis 49:15). Worse than this person, is a lazy man who loves idleness, and does not desire any work, as written "A sluggard buries his hand in the dish; he will not even bring it back to his mouth" (Mishlei 19:24). Even worse than both of these, some people hate idleness and are energetic. However, all of their toil is in futilities and foolishness, such as playing with dice or the like. Hence, this person sometimes makes "a day of rest", to rest from the feeling of strain of the previous days. Sometimes, even though he does not feel any strain in his body, he desires idleness, and sometime he made that day a day of amusement, to amuse himself with futile toil.

Ramban on Exodus 6:6:2

AND I WILL DELIVER YOU FROM THEIR BONDAGE. The Egyptians will no longer rule over them at all, nor will they subject them to be a servant under tribute (Genesis 49:15.) wherever they live.

Rashi on Judges 5:15:1

Yesochar's nobles. The noblemen of Yesochar. This refers to members of the Sanhedrin who were engrossed in Torah study, and who knew and understood the times. (Divrei Hayamim (1, 12:32) lists, among King Davids followers, “Of the sons of Yesachar, who knew and understood the times.” They understood the nature of the events taking place in their times, and were, therefore, qualified to serve as King David’s advisors. (Rashi to Divrei Hayamim, there). Or, they were expertly versed in the calculations used in fixing the months and years of the Jewish calendar. They knew and understood the determination of the times of the calendar. (Yalkut, here, 52. See Rashi to Bereishis, 49:15)) They constantly accompanied Devorah, teaching the Yisroelites the laws and precepts.

Tribal Lands, Chapter 6; Yissakhar 30

This persistent midrashic motif prompted Rashi to interpret the blessing that Jacob conferred on Issachar (Genesis 49:14–15) entirely in this vein:

Tribal Lands, Chapter 6; Yissakhar 40

Rabbi Samson Raphael Hirsch further refined the concept of Issachar’s unique wisdom in his commentary on Genesis 49:15:

Tribal Lands, Chapter 7; Zevulun 17

Zebulun shall dwell by the seashore; He shall be a haven for ships, And his flank shall rest on Sidon. Issachar is a strong-boned ass, Crouching among the sheepfolds. When he saw how good was security, And how pleasant was the country, He bent his shoulder to the burden, And became a toiling serf. Genesis 49:13–15

Second Temple

Abraham settled in Shechem, symbolizing toil and hard work, as indicated by the name meaning "shouldering." Judah represents thankfulness to God, while Issachar symbolizes engagement in noble deeds, both highlighted by their roles in labor and work as described in Genesis.

Allegorical Interpretation of Genesis, Book I 26:2

[80] Judah and Issachar seem to be these. For the man who exercises himself in the practical wisdom of God, makes thankful acknowledgement to Him who bestowed good without stint; while the representative of the other aspect is furthermore engaged in noble and worthy works. Now of the man who makes confession of thankfulness Judah is the symbol, with whose birth Leah leaves off bearing (Gen. 29:35); but of him who is engaged in noble deeds Issachar is the figure, “for he submitted his shoulder to labour and became a tiller of the soil” (Gen. 49:15). In his case, as Moses says, when he has been sown and planted in the soul “there is a reward” (Gen. 30:18), that is to say his labour is not in vain, but crowned by God and awarded a recompense.

On the Migration of Abraham 39:6

[221] That is why the lover of learning took possession of the place called Shechem, a name which when translated is “shouldering,” a figure of toil, since it is with these parts of the body that we are accustomed to carry loads, as Moses himself calls to mind elsewhere speaking in this wise of one who worked and strove, “he submitted his shoulder to labour, and became a tiller of the soil” (Gen. 49:15).

Tanakh

Psalm 133:1, written by David, expresses the goodness and pleasantness of brothers living together in unity.

Psalms 133:1

A song of ascents. Of David. How good and how pleasant it is that brothers dwell together.

Targum

The Targum commentaries on Genesis 49:15 all emphasize that the individual in question saw the goodness of rest, the pleasantness of the land, and the importance of bearing the burden of labor in the law. They also mention the conquering of territories, destruction of inhabitants, and the payment of tribute or taxes by others to him.

Onkelos Genesis 49:15

He saw that rest [his portion] is good, and that the land is pleasant [produces fruit]; he bent his shoulder to bear the burden [and he will conquer territories of peoples and destroy their inhabitants]; and became a servant to pay the tribute [and those that remain will become workers to him and bring taxes].

Targum Jerusalem, Genesis 49:15

And he saw the house of the sanctuary, which is called Quietness, that it is good, and the land that its fruits are rich; and bared his shoulders to labour in the law, and to him shall be all his brethren bringing tribute.

Targum Jonathan on Genesis 49:15

And he saw the rest of the world to come that it is good, and the portion of the land of Israel that it is pleasant; therefore bowed he his shoulders to labour in the law, and unto him shall come his brethren bearing presents.

דָּ֖ן יָדִ֣ין עַמּ֑וֹ כְּאַחַ֖ד שִׁבְטֵ֥י יִשְׂרָאֵֽל׃ 16 J Dan shall govern his people, As one of the tribes of Israel.
Yaakov's prayer for the coming of Moshiach caused the Shechina to depart from him as he spiritually elevated himself, connecting with the divine. The verse "Dan shall judge his people" is explained by various commentators, including Ramban, Ibn Ezra, Rashbam, Tur HaArokh, Or HaChaim, Radak, Steinsaltz, Tze'enah Ure'enah, and Derashot HaRan. The title Kingship-Malchut represents dominion through judgment, connected to the name Lord-Adona”y. Dan, like Judah and Samson, symbolizes vengeance and protection, with the twelve tribes named after their greatness in Israel. The camp in the text emphasizes kind deeds, charity, and tithing, reflecting the attributes of kindness, justice, and charity. The tribe of Dan contributed to the development of law in monetary matters, and a man from Dan was known for his precision in language. Rabbi Yoḥanan compares Samson to God for his protection of the Jewish people, and the Targum speaks of a man from the house of Dan who will judge with truth and deliver his people.

Chasidut

Yaakov requested the coming of Moshiach to reveal the Guela, causing the Shechina to depart from him as he elevated himself spiritually through prayer, going beyond himself to connect with the divine.

Tiferet Shlomo, on Torah, Vayechi 7

Yaakov wanted to tell when Moshiach was going to come, and the Shechina departed from him. What that means that is that Yaakov requested the coming of Moshiach, to reveal the Guela. Through this, the Shechina departed from him. What that means is that he elevated himself [spiritually] and he went so much higher than himself through prayer. He went away from himself to the Shechina.

Commentary

Ramban explains that the verse "Dan shall judge his people" refers to Samson avenging the cause of all the tribes of Israel as one, particularly against the Philistines. Ibn Ezra notes that Dan, born of a handmaid, would have a standard like the other tribes. Rashbam interprets the verse as Dan protecting the Jewish people from attacks, not focusing on an individual like Samson. Tur HaArokh sees the phrase "as one of the tribes of Israel" as Dan avenging his people like Yehudah. Or HaChaim suggests that Jacob's blessing for Dan may have been to exonerate Samson. Radak explains that the verse emphasizes Dan's status among the tribes. Steinsaltz suggests that the prophecy may refer to Samson. Tze'enah Ure'enah relates the story of Samson avenging the Israelites against the Philistines, comparing him to a snake.

Chizkuni, Genesis 49:16:1

דן ידין עמו, “Dan will judge his people.” This tribe had always marched in the rear of the camp in the days of Moses as well as of Joshua as testified to in Joshua 6,9: והמאסף הולך אחרי הארון, “and the rearguard walked behind the Holy Ark.” It was this tribe’s task to ward off any attacks from the rear. They had been assigned this task as they were considered exceptionally brave. The word ידין, may therefore best be translated as: “he will avenge.” Compare Deuteronomy 32,36: כי ידין ה' עמו, “for the Lord will avenge His people.”

Ibn Ezra on Genesis 49:16:1

DAN SHALL JUDGE HIS PEOPLE. Jacob hinted that Dan, although born of a handmaid, would have a standard just as the tribes born of the wives did. (For the standards see Num. 2. The four tribes with standards were: Reuben, Judah, Ephraim and Dan. The first three were descended from Jacob’s wives, Dan was the son of Bilhah, Rachael’s handmaid.) Dan was thus a ruler over all the other tribes that were descended from the handmaids. (This explains Dan shall judge his people, i.e., he shall be a ruler over the tribes descended from the handmaids.)

Kli Yakar on Genesis 49:16:1

As one of the tribes. See Rashi’s alternate explanation. Although in the desert the tribe of Yehudah traveled first and Dan last, they were equal in that both produced leaders (David and Shimshon) who eliminated the wicked from their midst.

Or HaChaim on Genesis 49:16:1

דן ידין עמו, "Dan will judge his people, etc.". Jacob may have wanted to exonerate Samson who had disgraced himself as a leader by consorting with Delilah. Perhaps Jacob considered Samson's end when he asked G'd to die together with the Philistines (Judges 16,30) he was about to kill as a redeeming conclusion of his life; this is why he compared him כאחד שבטי ישראל, like the unique personalities each of the tribes produced at one time or another.

Rabbeinu Bahya, Bereshit 49:16:1-2

דן ידין עמו, “Dan will judge his people.” This is a reference to Samson the judge who was a member of the tribe of Dan. The reason Yaakov said ידין “he will judge,” is because Samson was only a judge and not a king. כאחד שבטי ישראל, “uniting the tribes of Israel.” The word כאחד is to be understood as כמיוחד, “like the unique one amongst the tribes,” like Yehudah of whom it is said that his hands were at the nape of his enemies. The judge Samson from the tribe of Dan would display similar strength when vanquishing his enemies. Bereshit Rabbah 99,11 understands the word כאחד as describing the judge from the tribe of Dan as having something in common with the “unique One,” i.e. with G’d. Just as G’d has no need of anyone, so Samson would be a one-man army not relying on anyone else to help him. Of G’d it is said (Isaiah 63,3) “I trod out a vintage alone; of the peoples no one was with Me. I trod them down in My anger, trampled them in My range.” Samson’s dealings with the Philistines who had aroused his justified anger could be described in similar terms. (Compare Judges 15,16: “with the jawbone of an ass I killed one thousand men.”)

Radak on Genesis 49:16:1

דן ידין עמו, Yaakov predicts that a judge will emerge from among the Danites as, or equal to, any of the other tribes of Israel. The reason why Yaakov had to make such a strange sounding comment was that Dan was a son of Rachel’s maid, Bilhah, and the status of the descendants of the maidservants of the matriarchs might have been questioned. Yaakov wants it understood that there is not going to be such a relationship between his sons. To emphasise this, Moses appointed the tribe of Dan as one of the four tribes who were leaders of their respective army corps comprising three tribes each. (compare Numbers 2,25) The judge from the tribe of Dan who presided over the court was Shimshon, of whom we are told in Judges 16,31 that he judged the people for 20 years.

Ramban on Genesis 49:16:1

DAN SHALL JUDGE ‘YADIN’ HIS PEOPLE. This has the same meaning as in the verse, For the Eternal ‘yadin’ His people, (Deuteronomy 32:36.) which Onkelos translates as, “For the Eternal will judge the judgment of His people,” (Here also, the sense of the verse is: “Dan will judge the judgment of his people.”) just as in the expressions: Be thou my judge, O G-d, and plead my cause against an ungodly nation; (Psalms 43:1.) The cause of the widow. (Isaiah 1:23. The reference should rather be to Verse 17 there: rivu almanah (plead for the widow), which means rivu riv almanah (plead the plea of the widow). Here, likewise, the sense of the verse is: “Dan will judge the judgment of his people.” (T’chelet Mordechai. See my Hebrew commentary, p. 270, Note 39.)) The verse is thus stating that Dan will avenge the cause of his people, all the tribes of Israel, as one. (As explained further in the text, it is clear that Ramban is transposing the words of the verse and interpreting it in the following way: “Dan will judge his people,” that is, Samson, a descendant of the tribe of Dan, will avenge the cause of his people from the hands of the Philistines. And who are “his people?” All “the tribes of Israel.” And how will that help affect them? “As one,” that is, as one whole nation, for when, at the time of Samson’s death, the Philistines’ temple collapsed, all the lords of the Philistines (Judges 16:27) died, and thus all “the tribes of Israel as one” were delivered from their hands.) And the purport of it is as follows: The Philistines wronged all Israel many times. In the days of Shamgar the son of Anath (Judges 3:31.) they began their oppression of Israel, and in the days of Jephthah it is written, And He gave them over into the hand of the Philistines, (Ibid., 10:7.) and after the days of Abdon the son of Hillel, (Ibid., 12:13.) it is also written, And the Eternal delivered them into the hand of the Philistines forty years. (Ibid., 13:1.) There was none among the Judges who subdued them or had any victory at all over them. Now although it is written concerning Shamgar, And he smote the Philistines six hundred men with an ox-goad, (Judges 3:31.) this was not “vengeance,” relatively speaking, as it was not a great slaughter. (II Chronicles 13:17.) This is why it is written concerning Samson, And he shall begin to save Israel out of the hand of the Philistines, (Judges 13:5.) and he avenged the cause of Israel from them for he slew many people and killed all the lords of the Philistines. (See ibid., 16:27 and 30.) Scripture mentions yadin (he will judge), since this avenger was a judge, not a king. It is possible that this interpretation coincides with the opinion of Onkelos, who translated: “In his days his people will be delivered.” (Thus it is clear that Onkelos also explained the word yadin as meaning “will avenge.” See also my Hebrew commentary, p. 270.) It is possible that the expression, as one of the tribes of Israel, means “as the outstanding one of the tribes,” namely, Judah, concerning whom it is said, Thy hand shall be on the neck of thine enemies, (Above, Verse 8.) thus implying that this one also (The judge from the tribe of Dan, namely, Samson.) will be victorious over his enemies and subdue them.

Rashbam on Genesis 49:16:1

דן ידין עמו, those who explained this as a reference to Shimshon, one of the judges of Israel, have read the text only superficially. Did they really think that Yaakov, on his deathbed, would prophesy concerning a single specific individual who, moreover, fell into the hands of the Philistines and ended his life as their victim? Far be it from Yaakov to focus on such events at a time like this, even if he foresaw it! Yaakov relates to the tribe of Dan who is described as the rearguard of the Jewish armies in the desert both in Numbers 10,25 and in the Book of Joshua 6,9 where this tribe is described in identical terms. The fact that the rearguard is the most exposed section of the army which has to beat off any attacks from the rear, means that it needs extra protection by G’d. Yaakov says that he will enjoy success in avenging any unprovoked attacks on the Jewish people, i.e. their army. The words

Rashbam on Genesis 49:16:2

(1) DAN SHALL GOVERN HIS PEOPLE. One who interprets this as about Shimshon does not know the depths of the plain sense of Scripture at all. Did Ya'akov really come to prophesy about a man who fell to the Philistines, and whose eyes they put out, and who died with the Philistines, in an unfortunate matter? Heaven absolutely forbid! He prophesied specifically for the tribe of Dan, which was the after-guard for all the tribes. And in Joshua (6:9) it is written, "and the rear guard marched behind the Ark." And because they went, throughout Moshe's and Yehoshua's times, after the other divisions, and they had to combat all the nations that pursued them to cut down all the stragglers in their rear on the road [see Deut. 25:18], and to take vengeance against the nations, because they were mighty. That is why Ya'akov said "Dan will effect justice for [yadin] his people -- he will take vengeance for his people. ...

Rashbam on Genesis 49:16:3

כאחד שבטי ישראל, describe this tribe’s warding off such attacks, similar to what Moses said in Deuteronomy 32,36 כי ידון ה' עמו, or in Deut. 32,43 דם עבדיו יקום ונקם ישיב לצריו. “He will avenge the blood of His people, for He will wreak vengeance on his foes.” David expresses similar feelings in Psalms 110,6 when he says:ידיו בגויים מחץ גוויות מחץ ראשו על ארץ רבה, ”He works judgment on the nations, heaping up bodies, crushing heads far and wide.”

Rashbam on Genesis 49:16:4

(3) THE TRIBES OF ISRAEL. He will take vengeance for them and protect them from pursuers, as in (Deut. 32:36), "Adonai will vindicate [yadin] His people, etc." and (Deut. 32:43), "For He’ll avenge the blood of His servants, Wreak vengeance on His foes," and as in (Ps. 110:6), "He works judgment upon [yadin] the nations, heaping up bodies, crushing heads far and wide."

Rashi on Genesis 49:16:1

דן ידין עמו means DAN WILL TAKE VENGEANCE FOR HIS PEOPLE from the Philistines, the phrase having the same meaning as in (Deuteronomy 32:30) “For the Lord will avenge (ידין) his people”.

Rashi on Genesis 49:16:2

כאחד שבטי ישראל means ALL THE TRIBES OF ISRAEL WILL BE AT ONE with him and he will take vengeance for all of them. This prophecy alludes to Samson (Genesis Rabbah 99:11). One might also explain כאחד שבטי ישראל thus: “[Dan will take vengeance for his people as did] the most distinguished tribe (המיוחד) among the tribes of Israel” — alluding to David who was of the tribe of Judah (Genesis Rabbah 99:11).

Rav Hirsch on Torah, Genesis 49:16:1

Mit Issachar waren die sechs Söhne Leas erschöpft, von ihr stammt der ganze Kern des Volkes. Dan ist der erste Sohn der שפחות, den eine der früheren Dienerinnen dem Jakob geboren. Es begreifen sich die Worte, mit denen Jakob ihn einführt. War ja die Heirat aus dem edlen Wunsche seiner Frau hervorgegangen, möglichst viele Söhne zum Bau des Gottesvolkes zu stellen. Dan war der erste Sohn der Dienerin Rachels, die den Schmerz nicht verwinden konnte, für den Bau des verheißenen Volkes, wie es schien, ganz unfruchtbar zu bleiben. Jakob spricht daher: Dan wird sein Volk vertreten, wie nur einer aus Israels Stämmen. Er steht durchaus nicht zurück, gehört ebenso zum Wesen, wie die andern (obgleich die Verbindung mit Bilha und Silpa von Jakob gar nicht beabsichtigt, und diese Mütter ursprünglich eine untergeordnete Stellung hatten), ist den andern völlig ebenbürtig und hat ebenso seinerseits einen eigentümlichen Beitrag zum Nationalganzen zu spenden. Es folgen nun vier Söhne der שפחות. Während Juda, Sebulun, Issachar wesentliche und dauernde Grundzüge bieten, bringen die Söhne der Dienerinnen Seiten, die nicht gerade dauernde Grundzüge bilden, sich jedoch zu Zeiten nützlich und hilfreich bewährten.

Siftei Chakhamim, Genesis 49:16:1

All the tribes of Israel will be as one with him... I.e., this phrase [should be understood] as if it is backwards. It means: “Dan will avenge his people, all of Israel together (כאחד).” For Shimshon avenged all of Israel together. ידין cannot mean “will judge,” because we do not find anywhere [that Dan judged all of Israel].

Steinsaltz on Genesis 49:16

After addressing the sons of Leah, Jacob turns to the firstborn of Bilha, Rachel’s maidservant: Dan shall avenge his people , 23 as one of the tribes of Israel. His status will not be lower than the other tribes. 24 Jacob is emphasizing that the sons of his wives and the sons of the maidservants are equal in his eyes. Some explain that this prophetic blessing is referring not to the entire tribe but to the lone hero known from this tribe, Samson. 25

Tur HaArokh, Genesis 49:16:1

דן ידין עמו, “Dan will avenge his people.” The word ידין is understood here as “taking up the quarrel on someone’s behalf.”

Tur HaArokh, Genesis 49:16:2

כאחד, “similar to the “one,” i.e. the tribe of Yehudah who normally played the role of saviour of his people. The meaning could also be that Shimshon, from the tribe of Dan, would be the only judge who would rule over the entire people, something that otherwise would be the prerogative of the tribe of Yehudah. Yaakov likened Shimshon the Danite to a snake, as just like a snake he acted on his own, without the support of an army. He acted aggressively just as certain types of snakes who attack unsuspecting travelers without warning.

Tze'enah Ure'enah, Vayechi 72-74

“Dan shall govern his people” [49:16]. This is Samson the hero who came from the tribe of Dan. He was a judge over Israel and led Israel with justice, just like a king, and he destroyed many nations. The Midrash states: “As one of the tribes of Israel” [49:16], means that Samson was compared to the Holy One, who was unique in the world like the Holy One who destroys nations without a sword and without arrows. So too was Samson who destroyed alone, without others, without sword and without arrows. Rather, he took a bone from a donkey, a jawbone, and killed a thousand men with that jawbone. Therefore, the verse compared him to a snake, which goes alone very slowly and kills many people. So too with Samson; he did not go with great shouts and with many people, and destroyed many nations. Another explanation is that like a snake has a poison like fire, so too Samson burned the Philistine’s wheat. (Bahya, Genesis, 49:16–17.) He captured three hundred live foxes and tied burning torches to the foxes and chased the foxes to the wheat, through the fields and all their gardens and burned all the fields of the wheat of the Philistines. When the Philistines learned of this, they came to wage war against Israel. All of Israel went to Samson and said to Samson, the Philistines do not want anyone but you. Three thousand Israelite men went and wanted to bind Samson to give him to the Philistines. Samson said to the three thousand Israelite men. Swear to me that you will do nothing to me and I will allow you to bind my hands and feet. They said: we will do nothing to you, but will bind you. They took two thick ropes and bound Samson and took him to the Philistines. However, as soon as they saw him bound, they began to blow trumpets and dance, out of great joy. The spirit of God came over Samson and the ropes on his hands were like flax burned in fire and they dissolved around his hands. Samson took the jawbone of a dead donkey and killed three thousand Philistines with that jawbone. Afterwards, Samson was very thirsty and had nothing to drink. Samson prayed to the Holy One and said: Lord of the world, You have helped me with the Philistines, and now shall I die of thirst and fall into the hands of the uncircumcised ones. The Holy One caused a miracle and made water to flow from the jawbone of the donkey, like a fountain. Samson drank and remained alive. (Judges, 15:4–18.) The Midrash says that therefore Samson was compared to a snake. Just like a snake has no feet, so too Samson also limped on his feet. (The source is, B. Sotah, 10a, quoted in Bahya, Genesis, 49:17.)

Jewish Thought

The parshah indicates to each tribe what will befall them, as seen with the tribe of Dan and the episode of Samson, with Jacob alluding to it in Genesis 49:16. The statement "The staff shall not depart from Judah" assures that despite their kings sinning, the kingdom will not be entirely removed from them (Derashot HaRan 7:36).

Derashot HaRan 7:36

In my view, however, this parshah intimates to each tribe what will befall him, just as the episode of Samson was intimated to the tribe of Dan, Jacob alluding to it by saying (Genesis 49:16): "Dan shall judge his people…," our sages commenting (Sotah 9b) that "that bites the horse's heels" (Genesis 49:17) refers to the two pillars upon which the Philistine temple rested, and that when Samson saw that he had fallen into the hands of his foes he called out (Ibid 18): "In Your salvation I hope, O L-rd!" In the same way, what is stated of Judah is stated by way of apprisal and assurance, so that "The staff shall not depart from Judah" is to be taken as meaning that though their kings would sin, their punishment would not be so great as to cause the kingdom to be removed from them and to depart from them entirely.

Kabbalah

The title Kingship-Malchut represents the dominion and rule through the power of judgment from the name Lord-Adona”y, which is connected to the fifty-four names of being-Havayah that are manifested in the name Lord-Adona”y. This is indicated by the two-hundred and sixteen letters that make up these names, equal to fear-Yirah and might-Gevurah. This connection is referenced in the verse "Dan shall judge His people."

Sha'arei Orah, First Gate, Tenth Sefirah 110

In contrast, the title Kingship-Malchut-מלכות indicates the manner of dominion and rule by the power of judgment that comes forth from the power of the name Lord-Adona”y-אדנ״י. That is, it is the aspect of the two-hundred and sixteen (רי״ו-216) (The two-hundred and sixteen (רי״ו-216) letters that constitute the aforementioned fifty-four (ד״ן-54) names, are equal to fear-Yirah-ירא״ה-216 and might-Gevurah-גבור״ה-216.) letters that constitute the fifty-four (ד״נ-54) names of being-Havayah-הוי״ה that are manifest in the name Lord-Adona”y-אדנ״י, as hinted in the verse, (Genesis 49:16) “Dan-ד״ן-54 shall judge-Yadin-ידין His people.”

Midrash

Dan was distinguished like Judah and Samson, who descended from Dan, needed no assistance in battle. Dan was also compared to a serpent, symbolizing vengeance, as seen in Samson's actions. The twelve tribes were named after their greatness in Israel, with each name reflecting redemption and salvation. Reuben, Simeon, Levi, and Judah were named after specific verses. Dan, Asher, and Naphtali were also discussed in terms of their significance. Judah was praised for his strength and leadership, while Joseph was noted for his wisdom and fruitful descendants. Moses was seen as the one to seal the blessings of the tribes.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 10:5

“Speak to the children of Israel” (Numbers 6:2), those who take the vow of the nazirite. “And say to them,” to caution the court regarding this, that they should not allow the nazirite to violate his naziriteship. If they see that he seeks to violate his naziriteship, they shall compel him to fulfill his statement. This is to teach you that the great are cautioned regarding the lesser, and they will be punished due to them if they do not rebuke them. Likewise it says: “They will stumble over one another” (Leviticus 26:37); one due to the iniquity of another. This is to teach you that the entire Jewish people are guarantors for one another. “When a man or a woman will articulate [to take the vow of a nazirite]” – that is what is written: “There was [vayhi] a certain man from Tzora…” (Judges 13:2). (This is the beginning of the chapter dealing with the birth and naziriteship of Samson.) Rabbi Levi said: Every place that vayhi is stated, it is nothing other than an expression of suffering: “Vayhi in the days of Aḥashverosh” (Esther 1:1) – there was Haman. “Vayhi in the days when the judges [judged]” (Ruth 1:1) – there was a famine. “Vayhi when man began [to increase]” (Genesis 6:1) – “the sons of the great [saw the daughters of man]” (Genesis 6:2). (This eventually led to the Flood. See Genesis 6:1–3.) “Vayhi in the days of Amrafel” (Genesis 14:1) – “they waged a war” (Genesis 14:2). “Vayhi when Joshua was in Jericho…” (Joshua 5:13) – “[a man was standing before him] and his drawn sword was in his hand” (Joshua 5:13). (Joshua was confronted by the commander of the host of the Lord.) “Vayhi the Lord was with Joshua” (Joshua 6:27) – “the children of Israel committed trespass regarding the proscribed thing” (Joshua 7:1). “Vayhi when Samuel aged” (I Samuel 8:1) – “his sons did not follow his path” (I Samuel 8:3). “Vayhi David was successful in all his endeavors” (I Samuel 18:14) – “Saul was hostile to David” (I Samuel 18:9). “Vayhi a certain man from Tzora…” (Judges 13:2) – “Manoaḥ said to his wife, we will die” (Judges 13:22). Vayhi, Rabbi Yudan said: Every place that this expression is stated regarding the righteous, he is the equivalent of thirty-one righteous men, the numerical value of vayhi. (Vav – 6, yod – 10, heh – 5, yod – 10 = 31.) “A certain [eḥad] man,” a great man. Wherever ehad is used it indicates greatness. With regards to the Holy One Blessed be He, one is said as it it written "God is One" (Deuteronomy 6:4); there is no one in the world who is His equal. Likewise, regarding Abraham: “Abraham was one [eḥad]” (Ezekiel 33:24); there was no one in those days who was his equal. Regarding Israel, it is written: “Who is like Your people, Israel, one [eḥad] nation on the earth” (I Chronicles 17:21); there is none among the nations that are its equal. Likewise, regarding Avimelekh it says: “One of [aḥad] the people almost lay with your wife” (Genesis 26:10); because he was king. Likewise regarding Elkana it says: “Eḥad” (I Samuel 1:1), as there was no one in his generation who was his equal. “[There was a certain man] from Tzora [from the family of the Danite]” (Judges 13:2), anyone whose name and the name of his city are stated, it is known that he is from that city. His name, but not the name of his city, it is known that he is from Jerusalem. “From the family of the Danite,” because Tzora belonged to Judah, as it is written: “Eshtaol, Tzora, and Ashna” (Joshua 15:33), and Tzora belonged to Dan, “the border of their inheritance was Tzora, Eshtaol…” (Joshua 19:41), it was necessary to state that he was “from the family of the Danite.” It does not say “from the tribe,” but rather, “from the family of the Danite.” It teaches that his [Manoaḥ’s] father was from Dan and Manoaḥ’s mother was from Judah. In this regard, Jacob said: “Dan will judge his people, [as one of [ke’aḥad] the tribes of Israel]” (Genesis 49:16), like the most elite of the tribes; this is Judah. That is why Jacob juxtaposed him to Judah, as he was from the land of Judah and his mother was from Judah. Likewise Manoaḥ was from Dan and his wife was from Judah; consequently Samson emerged from the tribe of Dan and the tribe of Judah, as they said: The name of Samson’s mother was Hatzlelponi, and her lineage is ascribed to the tribe of Judah, as it is stated: “And the name of their sister was Hatzlelponi” (I Chronicles 4:3). “And his name was Manoaḥ” (Judges 13:2). The wicked precede their name: “Naval was his name” (I Samuel 25:25); “Goliath was his name” (I Samuel 17:4); “Sheva ben Bikhri was his name” (II Samuel 20:21). But the righteous, their name precedes them: “And his name was Elkana” (I Samuel 1:1); “And his name was Yishai” (I Samuel 17:12); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai” (Esther 2:5); “And his name was Manoaḥ.” They are similar to their Creator: “But My name, the Lord…” (Exodus 6:3). They raised an objection to it: But is it not written: “Rebecca had a brother and his name was Lavan”? (Genesis 24:29). Rabbi Yitzḥak said: He was conspicuous. (Lavan was not his name, but rather, his whiteness was a conspicuous attribute of his.) Rabbi Berekhya said: He was obvious [meluban] in his wickedness. They raised an objection: “And his name was Mikhaihu” (Judges 17:1) – because he received guests, his name was written like the names of the righteous. They raised an objection from the [verse regarding the] sons of Samuel: “The name of his firstborn son was Joel and the name of his second was Aviya” (I Samuel 8:2). The Rabbis said: Just as this one was wicked, so, too, that one was wicked. Rabbi Yudan said in the name of Rabbi Simon: Ultimately, they repented. That is why he [Samuel’s firstborn, Joel] is called: “Vashni” (I Chronicles 6:13), as they changed [shenishtanu] to good deeds. (The full verse reads: “The sons of Samuel: his first-born, Vashni, and Aviya.”) That is why they merited the Divine Spirit. That is what is written: “The word of the Lord that was to Joel son of Petuel” (Joel 1:1). This is Samuel. Why is he called Petuel? It is because he enticed [pita] the Holy One blessed be He with his prayer. (See Psalms 99:6.) Manoaḥ, why is he called Manoaḥ? It is because he was privileged to speak with an angel, and prophecy is called rest [menuḥa], as it is stated: “Seraya was the minister of Menuḥa” (Jeremiah 51:59). It teaches that Barukh ben Neriya (He was Seraya’s brother and a disciple of the prophet Jeremiah. According to another opinion, Seraya was another name of Barukh.) merited the Divine Spirit, just as it says: “The spirit of the Lord will rest [venaḥa] upon him (Isaiah 11:2). “His wife was barren, she had not given birth” (Judges 13:2). This teaches that there was a dispute between Manoaḥ and his wife. He said to her: ‘You are barren; that is why you have not given birth.’ She said to him: ‘You are sterile and that is why I have not given birth.’ Manoaḥ was not sterile. “An angel of the Lord appeared to the woman” (Judges 13:3). From here you learn that Manoaḥ’s wife was a righteous woman who merited having an angel speak with her, to introduce harmony between her and her husband and to inform her that she was barren and it was she who was preventing the pregnancy, not her husband; that is why he spoke with her. Because she saw the angel, she is called Hatzlelponi, because she addressed [pona] the angel. Tzelal is nothing other than an angel, just as it says: “As it is for this that they entered beneath the shelter [betzel] of my roof” (Genesis 19:8). (Lot is referring to the angels who came to rescue him from the destruction of Sodom.) There, because Lot was more righteous than his wife, the angels came to the shelter of his house and not the shelter of her house. However, here, where the angel came to her because she was righteous, that is why she is called Hatzlel. Why is it stated: Hatzlel, and it did not say Hatzel? It is because he appeared to the woman twice, once in the city and once in the field. “Behold now, you are barren and have not given birth” (Judges 13:3); he informed her that she was barren and that is why she had not given birth in order to introduce harmony between her and her husband, as she had been angry at her husband Manoaḥ because she was not giving birth. “But you will conceive, and you will bear a son,” (Judges 13:3), from here on you will conceive and you will bear a son. “Now, please beware” (Judges 13:4); he cautioned her not to drink vinegar of wine and vinegar of intoxicating drink and the water in which grapes were soaked (See Numbers 6:3.) . These are nothing other than precautions for wine, so that the nazirite will not come to drink wine, that is why the verse prohibited them for him. “And do not drink wine or intoxicating drink" (Judges 13:4), just as it says: “From wine and intoxicating drink he shall abstain” (Numbers 6:3), “…and do not eat any impurity” (Judges 13:4). Impure is nothing other than prohibited, as the Torah cautioned the nazirite not to eat anything “that may be derives from the grapevine,” (Numbers 6:4), just as it says: “…and grapes, fresh or dried, he shall not eat. [Throughout his days as a nazirite] he may not eat from anything that may be derived from the grapevine” (Numbers 6:3–4). “For behold, you will conceive and bear a son” (Judges 13:5). From here, the semen from the night was kept in her womb and she had not expelled it. When the angel said to her: “For behold, you will conceive and bear a son,” the womb absorbed that drop. “A razor [umorah] shall not come upon his head” (Judges 13:5), just as it says: “A razor shall not pass on his head” (Numbers 6:5). Why is a razor called morah? It is because the hair fears [mityareh] nothing other than the razor as it shaves a shave of destruction, just as it says: “Do not destroy the corner of your beard” (Leviticus 19:27). “For the lad will be a nazirite to God from the womb” (Judges 13:5). It was revealed before the Holy One blessed be He that Samson was one who would follow his eyes. That is why He cautioned him as a nazirite that he should not drink wine, because wine leads to licentiousness. If, when he was a nazirite, he followed his eyes, had he drunk wine there would have been no rehabilitation for him as he would have constantly been pursuing licentiousness. What is it that is said: “From the womb”? It is to realize what is stated: “Before I formed you in the womb, I knew you” (Jeremiah 1:5). However, regarding the wicked what does it say? “The wicked are corrupt from the womb; liars go astray from birth” (Psalms 58:4). Likewise it says: “I was formed in iniquity; [in sin my mother conceived me]” (Psalms 51:7). “He will begin to deliver Israel from the hand of the Philistines” (Judges 13:5). In him will be fulfilled the prophecy of Jacob , who said: “Dan will judge his people…Dan will be [a serpent]…[I await your deliverance, Lord]” (Genesis 49:16–18). “The woman came and she told her husband, saying: A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome…” (Judges 13:6). From here [we derive that] the Divine Presence would rest only upon those with a striking appearance. “He said to me: Behold, you will conceive [and give birth to a son]” (Judges 13:7), but what he said to her: “Behold now, you are barren” (Judges 13:3), she did not reveal to him, as she did not wish to reveal her inadequacy. “As the lad will be a nazirite to God from the womb until the day of his death” (Judges 13:7). She added [the phrase]: “Until the day of his death,” as she did not know what was in the future. But the angel, who knew that he was going to lose his naziriteship by means of Delilah, that was why he did not say: “Until the day of his death.” “Manoaḥ entreated [vayetar] the Lord, and said: Please, my Lord, the man [of God whom You sent, let him come again to us]” (Judges 13:8). Rabbi Shimon ben Lakish said: Why is the prayer of the righteous analogized to a pitchfork [eter]? It is to say to you: Just as the pitchfork overturns the grain in the field from place to place, so the prayer of the righteous overturns the attribute of cruelty to the attribute of mercy. “God heeded the voice of Manoaḥ, [and the angel of God came again to the woman]” (Judges 13:9). Why did the angel of God return to the woman and did not come to Manoaḥ? It was in order to avoid invalidating his initial statements that he said to the woman. Alternatively, it was to endear her in his eyes. “The woman hurried, ran, [and told her husband]” (Judges 13:10). It teaches that all actions of the righteous are with alacrity. “[Behold, the man] who on that day [bayom] came to me, [appeared to me]” (Judges 13:10). It does not say “today [hayom],” but rather, bayom. It teaches that the angel did not appear to her until the following day, because Manoaḥ did not pray until the morning prayer of the following day, just as it says: “Lord, in the morning hear my voice…” (Psalms 5:4). It teaches that the righteous seek clarity regarding their actions. “[Are you the man who spoke to the woman?] He said: I am” (Judges 13:11); I am initially and I am ultimately, as I am not changing my words. “Manoaḥ said: Now, let your words come” (Judges 13:12). Manoaḥ said to him: ‘Until now, I have heard from the woman, and women are not qualified to instruct, and one may not rely on their statements. But, “now, let your words come,” I would like to hear from your mouth, as I do not believe her statements; perhaps she made changes in her statement, or subtracted or added.’ “What will be the guidelines for the lad?” (Judges 13:12); what naziriteship must he observe after he is born? “…and his actions?” (Judges 13:12); what shall his mother do all the days that she is pregnant with him? “The angel of the Lord said to Manoaḥ: “From everything that I said to the woman [let her beware]” (Judges 13:13), in order to accord honor to the woman and endear her to him. “Let her beware” (Judges 13:13), he said to him regarding vinegar of wine, vinegar of intoxicating drink, and the water in which grapes were soaked: “She shall not partake of anything that may be derived from the grapevine and she shall not drink wine or intoxicating drink” (Judges 13:14), in its plain sense. “And she shall not eat any impurity” (Judges 13:14), just as it says: “And grapes, fresh or dried, he shall not eat” (Numbers 6:3). “Everything that I commanded her, she shall observe” (Judges 13:14); what he said to her: “A razor shall not come upon his head” (Judges 13:5). “Manoaḥ said to the angel of the Lord: Please let us detain [naatzera] you” (Judges 13:15). Manoaḥ said to him: ‘We had been obstructed, just as it says: “For the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18), and you brought us tidings of relief. Let us make a festival with you, just as it says: “On the eighth day it shall be an assembly [atzeret] for you” (Numbers 29:35). “And we will prepare a young goat before you” (Judges 13:15); you caused us to rejoice and we will rejoice with you with a goat, as rejoicing is only with meat.’ “The angel of the Lord said to Manoaḥ: If you detain me, I will not eat of your food” (Judges 13:16). The angel said to him: ‘It is not the way of the prophets of the Lord to receive payment for their prophecy.’ Regarding false prophets, what does it say? “You profaned Me among My people for handfuls of barley and for crumbs of bread, to kill…” (Ezekiel 13:19). But regarding true prophets, what does it say? “He (Elisha.) said: As the Lord before whom I have stood lives, I will not accept” (II Kings 5:16). “If you would prepare a burnt offering, offer it up to the Lord” (Judges 13:16). The angel intimated to him that he needed to offer up a burnt offering to the Lord in response to the good tidings, just as Abraham did when the Holy One blessed be He said to him: “To your offspring, I will give this land” (Genesis 12:7). Immediately, Abraham built an altar in response to the good tidings, as it is written: “He built an altar to the Lord, who appeared to him” (Genesis 12:7), and an altar is for nothing other than an offering. “For Manoaḥ did not know that he was an angel of the Lord” (Judges 13:16). Why is it stated? It is because his wife said to him: “His appearance was like the appearance of an angel of God, very awesome” (Judges 13:6); she was under the impression that Manoaḥ identified that he was an angel, but, nevertheless, he invited him to eat, as he was mistaken, believing that there is eating on High. That is why it is stated: “For Manoaḥ did not know that he was an angel of the Lord.” That is why he invited him to eat. But had he known that he was an angel, he would not have said to him to eat, as he was well-versed in the fact that there is no eating on High. Why did he not identify him? From here you learn that when prophets would go on a mission of the Holy One blessed be He, the Divine Spirit that would rest upon them would confer awesomeness upon them in the eyes of their beholders, as everyone feared them, as they resembled angels. Why, then, did the angels who came to inform Sarah regarding pregnancy eat, but this one did not want to eat? It is because those angels, when they first appeared to Abraham, they appeared to him in the image of wayfarers, and he brought them into his house as he was accustomed to, and invited them to eat. They did not want to deprive him of the exercise of hospitality and they ate with him. After they ate, they stated their mission. It did not appear as though they received payment for their mission. But this angel, initially he stated his mission. Had he eaten with him, it would have appeared as though he received payment for his mission. That is why he refrained from eating. “Mano’aḥ said to the angel of the Lord: What is your name?” (Judges 13:17). It is because he did not identify him as an angel, that is why he asked him regarding his name. “So that when your words come to pass we will honor you [vekhibadnukha]” (Judges 13:17); Manoaḥ said to him: ‘Tell me your name so that I will ask where I might find you when your prophecy comes to pass, and we will give you a gift.’ Vekhibadnukha is nothing other than a gift, just as it says: “For I will honor you [ki khabed akhabedkha]” (Numbers 22:17). (Balak sought to convince Bilam to curse Israel on his behalf, and said he would honor him, meaning he would shower him with gifts of silver and gold.) “The angel of the Lord said to him: Why do you ask my name?” (Judges 13:18). The angel said to him: ‘You need not ask my name, as ultimately, you will never see me again.’ That is what is written: “It is inscrutable [vehu feli]” (Judges 13:18). Regarding himself, he said to him that he will be obscured from him, that he will never see him again, just as it says: “This knowledge is inscrutable to me. [It is sublime; I cannot reach it]” (Psalms 139:6). Alternatively, “It is inscrutable [vehu feli]” – the angel said to him: ‘I do not know to tell you my name as, in accordance with the mission upon which the Holy One blessed be He sends us, He calls us a name.’ That is: Vehu feli; in accordance with each and every wonder [pelia uflia] that He performs through us, He calls us a name. Alternatively, vehu feli, it is a name. The name of the angel is feli, based on his mission to render Samson a nazirite, just as it says: “For the lad will be a nazirite to God” (Judges 13:5). This is why He called him feli, like the matter that the verse said: “When a man or a woman will articulate [yafli] [to take the vow of a nazirite]…” (Numbers 6:2).

Bamidbar Rabbah 14:9

“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66). “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:67). “His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves. (By contrast, a nazirite who became impure does not bring loaves. Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish.) “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words. (It is 131 words. The last word, yayin, is referred to in the next sentence of the midrash.) “One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.” Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson. (Samson himself, not his judgeship.) That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines. Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs. (See Sanhedrin 105a.) “Mizrak,” (Lizrok means to throw.) after: “His rider falls backward” (Genesis 49:17). “Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure. Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30). “One gold ladle of ten shekels, filled with incense” (Numbers 7:68). “One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69). “One goat as a sin offering” (Numbers 7:70). “One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71). “And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper (In this interpretation the midrash refers to a serpent and a viper as one matter.) , and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled. “Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations. Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters. “This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…”

Bereshit Rabbah 98:13

“Dan will avenge his people, as one of the tribes of Israel” (Genesis 49:16). “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” – like the most outstanding [kamyuḥad] of the tribes. (Like Judah.¬ Samson, from the tribe of Dan, was a leader who battled against Israel’s enemies like David, who was from the tribe of Judah.) Rabbi Yehoshua bar Neḥemya said: Had it not cleaved to the most outstanding of the tribes, it would not have produced even the one judge that it produced. Who is that? It is Samson son of Manoaḥ. Like the unique One [kiḥido] of the world – just as the unique One of the world needs no assistance, so, Samson son of Manoaḥ needed no assistance. Rather, “he found a fresh jawbone of a donkey, [and he extended his hand and took it, and he smote one thousand men with it]” (Judges 15:15). What is “fresh [teriya]”? It was [from a donkey that was] three days old. (Thus, it was small and soft relative to other jawbones of donkeys. ) Rabbi Avun said: Two [terein] in its womb. (The mother of this donkey had given birth to twins. Therefore, the jawbone was underdeveloped even in comparison to other jawbones from donkeys that had been three days old. ) This is the opinion of Rabbi Avun, as Rabbi Avun said: “With the jawbone of a donkey, heaps upon heaps [ḥamor ḥamoratayim]…” (Judges 15:16). (Samson was boasting that he smote one thousand men with a soft jawbone that came from one donkey [ḥamor] of two donkeys [ḥamoratayim], i.e. twins .) “He became very thirsty” (Judges 15:18) – one who prattles becomes thirsty. Rabbi Ḥunya and Rabbi Azarya in the name of Rabbi Yoḥanan: Even if there had been a jug of water, he would not have been able to extend his hand and take it. (This was due to his extreme exhaustion as a result of his thirst. ) Instead, “He called to the Lord, and he said: You have delivered [this great salvation] at the hand of Your servant; [shall I now die of thirst and fall into the hand of the uncircumcised?]” (Judges 15:18). He said before Him: ‘Master of the universe, if the only difference between them and me is this circumcision, it is sufficient for me not to fall into their hands.’ Immediately, “God split the hollow [hamakhtesh] that was in Leḥi, [and water emerged from it]” (Judges 15:19). Rabbi Levi and the Rabbis: Rabbi Levi said: Leḥi was the name of that place. The Rabbis said: Makhtesh was the name of that place. Rabbi Abba bar Kahana and Rabbi Berekhya in the name of Rabbi Eliezer: It teaches that the Holy One blessed be He brought him a spring between his teeth. By what merit? It was from the blessing of Moses, who said: “Leaps from [min] the Bashan” (Deuteronomy 33:22) – from between his teeth [mibein shinav],

Bereshit Rabbah 99:11

“Dan will avenge his people, as one of the tribes of Israel” (Genesis 49:16). “Dan will avenge his people, [as one [ke’aḥad] of the tribes of Israel]” – like the most special [kamyuḥad] of the tribes, which is Judah. Another matter: “As one” – like the single One of the world, who needs no assistance in war, as it is stated: “I have trodden the winepress alone” (Isaiah 63:3), so, Samson, who descended from Dan, did not need others to assist him – without a sword, with but the jawbone of a donkey. “Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road, a viper” – all the beasts go in pairs, but the serpent goes on the road only alone. Another matter: “Dan will be a serpent on the road” – just as a serpent is vindictive, so was Samson, as it is stated: “Let me take vengeance once” (Judges 16:28). When Jacob saw him, he said: “For your salvation, I await, Lord” (Genesis 49:18). This one will not bring salvation, which will come only from Gad, as it is stated: “Gad, a troop will slash his enemies, and he will slash their heel [akev]” (Genesis 49:19), [alluding] to the one who will come at the End [be’akev]: “Behold, I am sending Elijah the prophet to you” (Malachi 3:23), who was from the tribe of Gad. That is why it says: “And he will slash their heel [akev].”

Ein Yaakov (Glick Edition), Sotah 1:26

R. Jochanan said: "Samson judged Israel like the Heavenly Father did, as it is said (Gen. 49, 16) Dan shall judge his people like one, etc." R. Jochanan said further: "Samson was called by the name of the Holy One, praised be He, as it is said (Ps. 84, 12) For a (Shemesh) sun and shield is the Lord God." According to this version, then, his name must not be erased? We must therefore say that it is similar to the name of the Holy One, praised be He. Just as the Holy One, praised be He, protected the whole world so did Samson protect Israel in his generation. R. Jochanan said further: "Bilam was lame on one of his legs, as it is said (Num. 23, 8) And he went Shefi; Samson was lame on both of his legs, as it is said (Gen. 49, 17) Shefifon — on the path.

Midrash Lekach Tov, Exodus 1:2:1

Reuben, Simeon, Levi, and Judah. The twelve tribes, corresponding to the twelve zodiac signs. Know that all the tribes were named after their greatness in Israel. Reuben, named after "And the Lord saw that the affliction of his people" (Exodus 3:7). Simeon, named after "And God heard their cry" (Exodus 2:24). Levi, named after "And many nations shall be joined to the Lord" (Zechariah 2:11). Judah, named after "I will praise you, O Lord, for you were angry with me" (Isaiah 12:1). Issachar, named after "Because there is a reward for your labor" (Jeremiah 31:15). Zebulun, named after the Temple, "I will build a house for you in Zebulun" (1 Kings 8:13). Dan, named after "I have judged" (Genesis 49:16). Naphtali, named after "He gives sweet words" (Song of Songs 4:11). Gad, named after the manna, "And the manna is like the seed of Gad" (Numbers 11:7). Asher, named after "And all nations will call you blessed" (Malachi 3:12). Joseph, named after "The Lord will once again stretch forth his hand" (Isaiah 11:11). Benjamin, named after "The Lord swore by his right hand" (Isaiah 62:8). We learn that all the names of the tribes were named after the good redemption and salvation of Israel.

Midrash Tanchuma, Vayechi 12:1

Dan shall judge his people like one of the tribes of Israel (Gen. 49:16). Like one signifies that like Judah, he was one of the most distinguished of the tribes. Another explanation of like one of the tribes of Israel. He was like the Unique One of the world, who requires no assistance in battle, as it is said: I have trod the wine press alone (Isa. 43:3). Samson, who descended from Dan, needed no assistance from others, as is said: With the jawbone of an ass have I smitten a thousand men (Judg. 15:16).

Midrash Tanchuma, Vayechi 12:2

Dan shall be a serpent on the way (Gen. 49:16). All animals travel about in pairs, but the serpent goes about alone. And just as the serpent is vengeful so too was Samson, as is said: I may be this once avenged of the Philistines for my two eyes (Judg. 16:18). When Jacob saw him he exclaimed: I wait for Thy salvation, O Lord (Gen. 49:18).

Musar

The camp in the text is characterized by three main features: practicing kind deeds, performing charity, and tithing. This virtue extends to all individuals, rich or poor, living or dead, and should be done faithfully without exploitation. Upholding principles of justice, truth, and peace ensures that God will treat us with kindness. The comparison is made to Samson and King David, who practiced justice, charity, and kindness to all their people. This camp embodies the attributes of kindness, justice, and charity, as seen in Jeremiah 9:23.

Shenei Luchot HaBerit, Torah Shebikhtav, Bamidbar, Nasso, Beha'alotcha, Torah Ohr, Bamidbar 86

This camp had three distinct features. 1) גמילות חסדים, the practice of kind deeds. 2) צדקה, performance of charity. 3) מעשר, tithing. The practice of kind deeds extends to rich and poor alike, to the living as well as to the dead, to the individual as well as to a group of people. The finest way of practising this virtue is by providing the needs of the community faithfully, without exploiting one's position. By upholding the principles of justice, truth and peace, one assures that G–d in His Heaven will deal with us on the basis of חסד. All of this is alluded to in Genesis 49, 16, דן ידין עמו, "Dan will judge his people." There was no other public-spirited person such as the famous Samson who devoted his life to judging the people. The reason the verse quoted adds "like one of the tribes of Israel," is explained by Rashi as a comparison with King David. It is written of King David that he "practiced justice and charity to all his people" (Samuel II 8,15). In addition to these two virtues, the attribute of חסד is added as belonging to this camp, similar to Jeremiah 9,23: כי אני ה' עושה חסד, משפט וצדקה בארץ, "for I the Lord, perform kindness, justice and charity on earth."

Quoting Commentary

The tribe of Dan contributed to the development of law, specifically in monetary matters, similar to how Yehuda legislated in all areas of Torah. Members of Dan were known for their expertise in money matters, as seen in the Talmud and among certain amora’im and tannaim. The Sanctuary and Ark are referred to as "His might," with examples of names reflecting this in Scripture. In Leviticus, a member of the tribe of Dan caused a quarrel and justified it by claiming to rectify an injustice, as hinted at in Genesis 49:16.

Chizkuni, Leviticus 24:11:4

למטה דן, “from the tribe of Dan.” He had been the one causing the quarrel. He had justified his action by saying that he would now rectify an injustice done to him. This may also have been hinted at when in Genesis 49,16, according to the Talmud in Pessachim folio 4, Yaakov on his deathbed, using prophetic vision had said דן ידין עמו, “Dan will judge his people.”

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 5:3

[On a lesser scale, the other tribes also legislated, such] as Oholiav of the tribe of Dan, who made many special contributions to the Tabernacle. [This suggests] that Dan also contributed to the development of law in particular areas, that is, monetary matters. And this is what Scripture [implies when it] writes: “Dan shall judge his nation, [in a manner similar to] the unique tribe of Israel,” (Gen. 49:16.) [referring to] Yehuda. Just as Yehuda [legislates] concerning all areas of the Torah, similarly, Dan, when issuing certain legislation, would also delve very deeply into the [Torah to arrive at the proper] halachah concerning monetary cases. [Thus, what Yehuda did for all halachah, Dan did in a specialized area. This trait of Dan] is described in Tractate Pesahim, 4a, stating that there was a man who would always say: “Judge my case in court.” (Rashi states, “Whenever a dispute arose, this person would insist that it be tried in court.”) [The Rabbis] said: “Learn from his manner of speech that he comes from the tribe of Dan, whose members were very knowledgeable about money matters.” [Examples of expertise in monetary cases can be found] among those amora’im who are well known to be unique in their ability to decide in accordance with the accepted halachah in that area. For example, we follow Shemuel [in disputes with Rav regarding monetary cases, but not in cases of issurim (Ritual law.) ], and [we follow] Rav Nahman [in monetary cases]. (See Rosh in Bava Kamma 27b, who states, “We follow Rav Nahman in monetary law.”) This is also found among the tannaim such as Ben Nannas (Bava Basra 175b: “Said R. Yishmael, ‘… The one who desires to delve into matters of monetary law should minister to Ben Nannas.’”) and R. Nasan, (Bava Kamma 53a states: “Rava said, ‘[The halachah is in accordance with] R. Nasan, as he was a judge who goes down to the depths of the law.’”) [who were especially known for their expertise in monetary law].

Rashi on I Chronicles 16:11:1

Search for the Lord and His might The Sanctuary and Ark are called “His might,” as it is written (Ps. 78:61): “And He delivered His might into captivity,” i.e., He delivered His Ark to bring it into captivity, and it is written (ibid. 132:8): “Arise, O Lord, to Your resting place, You and the Ark of Your might.” For that reason, Eleazar, its watchman, was called Uzza, because he guarded the Ark, which was called might (עֹז). An example of this is that [Ephron was called by this name] because of the four hundred silver shekels, which is the numerical value of the name Ephron. And so, many others [as in] (Gen. 49:16): “Dan (דָן) will champion (יָדִין) the right of his people”; (ibid. verse 8): “Judah, (יְהוּדָה) you are the one; to you your brothers do homage (יוֹדוּךָ).”

Talmud

The Gemara discusses the precision in language used by a man from the tribe of Dan who would say "Adjudicate my case" due to his lineage (Pesachim 4a:3). Rabbi Yoḥanan explains that Samson judged the Jewish people with complete justice like God, and is compared to the Holy One, Blessed be He, for his protection of the Jewish people in his generation (Sotah 10a:8).

Pesachim 4a:3

With regard to the precision required in language, the Gemara relates: A certain man would regularly say whenever involved in conflict: Adjudicate my case [dunu dini]. The Sages said: Learn from it that he descends from the tribe of Dan, as it is written: “Dan will judge [yadin] his people like one of the tribes of Israel” (Genesis 49:16). He expressed himself that way due to his lineage.

Sotah 10a:8

And Rabbi Yoḥanan says: Samson judged the Jewish people as their Father in Heaven does, with complete justice, as it is stated: “Dan shall judge his people, as one of the tribes of Israel” (Genesis 49:16), which is interpreted to mean that Samson, from the tribe of Dan, judges his people just as God, Who is “One.” And Rabbi Yoḥanan says: Samson [Shimshon] is called by the name of the Holy One, Blessed be He, as it is stated: “For the Lord God is a sun [shemesh] and a shield” (Psalms 84:12). The Gemara comments: If that is so, then his name should not be erased just like other sanctified names are not erased. Rather, he is not called by the name of God but his name is akin to the name of the Holy One, Blessed be He, for just as the Holy One, Blessed be He, protects the entire world, so too Samson, in his generation, protected all the Jewish people.

Targum

Dan will avenge his people and deliver them, with a man chosen from the house of Dan who will judge with truth, leading all the tribes of Israel to listen to him.

Onkelos Genesis 49:16

Dan will avenge his people [From the house of Dan a man will be chosen and will arise, in his day his people will be delivered], as one of the tribes of Israel [and in his years the tribes of Israel will rest together].

Targum Jonathan on Genesis 49:16

From the house of Dan there is to arise a man who will judge his people with the judgment of truth. All the tribes of Israel will hearken to him together.

יְהִי־דָן֙ נָחָ֣שׁ עֲלֵי־דֶ֔רֶךְ שְׁפִיפֹ֖ן עֲלֵי־אֹ֑רַח הַנֹּשֵׁךְ֙ עִקְּבֵי־ס֔וּס וַיִּפֹּ֥ל רֹכְב֖וֹ אָחֽוֹר׃ 17 J Dan shall be a serpent by the road, A viper by the path, That bites the horse’s heels So that his rider is thrown backward.
Various commentaries connect the tribe of Dan to a serpent on the road and a viper attacking a horse's heel, symbolizing Samson's solo battles and unconventional methods of warfare, as well as his vengeful nature and cunning use of unlikely weapons. The Midrash and Musar texts further explore Dan's role in future redemption and battles preceding the Messiah's coming, with descendants of Dan playing key roles in these events. The Talmud and Targum highlight Samson's fulfillment of Jacob's prophecy concerning the tribe of Dan, emphasizing his strength and ability to defeat enemies.

Commentary

Ramban explains that the name Sh'phiphon refers to a snake that bites at the heel, with the second root-letter being doubled. The Rabbis suggest it is a small serpent that is as thin as a hair. Samson is compared to a snake because he acted alone in his battles, like a viper attacking travelers. Ibn Ezra states that Dan is compared to a serpent for his strength in harming enemies. Sforno describes the snake as venomous and deadly, similar to Samson's actions. Rabbeinu Bahya links Dan to a snake due to Samson's solo battles and vengeful nature. Rashbam and Tur HaArokh discuss Dan's role in defeating enemies. Rav Hirsch emphasizes Dan's use of cunning rather than brute strength. Rashi explains that the snake bites the horse's heels causing the rider to fall backward, similar to Samson's actions. Steinsaltz also connects the snake imagery to Samson's unconventional methods of warfare. Chizkuni highlights Dan's bravery in using unlikely weapons, like Samson with the jawbone.

Chizkuni, Genesis 49:17:1

יהי דן נחש, “may Dan be like a snake lying in ambush on the way” to kill potential attackers of the gentile nations; his bravery will use the most unlikely weapons, such as when Samson used a jawbone to kill 1000 Philistines (Judges 15,16.)

Chizkuni, Genesis 49:17:2

שפיפון, “a viper;” closely related to the expression: in Genesis 3,15: הוא ישופך ראש, “man will crush the serpent’s head;” (in response to the serpent attacking his heel)ויפול רכבו אחור, “so that its rider will fall off backwards.”

Ibn Ezra on Genesis 49:17:1

[A SERPENT.] Jacob compared Dan in his strength to a serpent. (Scripture says that Dan shall be a serpent in the way. I.E. points out that Jacob compared Dan to a serpent only with regard to his ability to harm his enemies.) It is also possible that shefifon (a horned snake) comes from the same root as yeshufekha (they shall bruise thy) in they shall bruise thy (yeshufekha) head (Gen. 3:15). (Hence shefifon means a snake. It is so called because it bruises (Krinsky).) According to this interpretation shefifon ale orach (a horned snake in the path) means the same as nachash ale derech (a serpent in the way).

Rabbeinu Bahya, Bereshit 49:17:1-3

יהי דן, “Dan will be, etc.” There are several reasons why Yaakov in his blessing compares Dan to a serpent, a snake. The first one is that Samson, unlike others before or after him, did not command armies in his battles against the enemy of his people. He acted totally alone, just like a snake which attacks from an ambush, coming out of its lair. Secondly, just like a snake receives some mysterious whisper which causes it to act aggressively, so Samson would respond to the whisperings of Delilah. This is the deeper meaning of Judges 16, 16-17: “Finally, after she had nagged him and pressed him constantly, he was wearied to death and he confided everything to her. He said to her: ‘no razor has ever touched my head; for I have been a Nazirite to G’d since I was in my mother’s womb. If my hair were cut, my strength would leave me and I should become as an ordinary man.’” Furthermore, just as a snake is also known as שרף due to its venom which burns, so Samson burned down the fields of the Philistines when the corn in them was close to being harvested. (Compare Judges 15,5). Also, just as the snake attacks man in his heel, at is lowest point, seeing the first serpent had been condemned to crawl on its belly, and G’d had told it that the way it would attack man would be by biting man’s heel (Genesis 3,14), so Samson is described as נוקב עקבי סוס “attacking the heel of a horse,” i.e. bringing down the pillars of the temple of the Philistines (compare Judges 16,29). He killed 3,000 Philistines who were sitting on the roof of that temple (Judges 16,27). The reason Samson’s exploits are described here as causing “the rider to fall backwards,” is that when a snake bites the heel of a horse, the horse rears upwards with its front legs throwing its rider backwards. Just as the snake kills without the use of a sword, so Samson killed without conventional arms as mentioned in Judges 16, 30: “those who were slain by him (when he made the pillars of their temple collapse) outnumbered those whom he had killed while he was alive.” Bereshit Rabbah 99,11 relates that just as a serpent is vengeful so Samson was vengeful. This is based on Judges 16,28: “O, Lord give me strength once more to take revenge of the Philistines, if only for one of my two eyes.” Thus far the Midrash. Know that in order to fully understand this Midrash we must remember that the very name Dan and what Yaakov predicts here reflects what is only hinted at in the name Reuven. This is the deeper meaning of “Dan will judge his people.” [The author had explained on Genesis 29,32 that the name Reuven was employed by Leah as an acknowledgment by her of the attribute of Justice which is concentrated in the final letter of the Ineffable Name. Yaakov had, of course, accepted that the names the mothers gave to his sons had been divinely inspired. Ed.] שפיפון עלי ארח, “a viper by the path.” The smallest variety of snakes was called שפיפון. According to Sotah 10, Samson was lame on both feet, something derived from Bileam (Numbers 22,8) of whom the Torah reported that his she-ass squeezed one of his feet against a wall after which the Torah reports him as וילך שפי, “he walked with a limp”(Numbers 23,3). Seeing the word שפי implies limping on one foot, שפיפון implies being lame on both feet.

Radak on Genesis 49:17:1

יהי דן, Yaakov compared Dan to different kinds of serpents which do not travel (hunt) in packs, but rely on their wits, killing many. Shimshon, the most prominent warrior of the tribe of Dan, was a loner, never involving others when he faced danger. Compare Judges 15,8 ויך אותם שוק על ירך וכלחי חמור הכה אלף איש, “he struck them leg as well as thigh, and with the jawbone of a donkey he killed one thousand men.” He saved the Israelites from the constant incursions of the Philistines before he engaged in his acts of daring. This is what prompted Yaakov to wish him success with the words: 'לישועתך קויתי ה, “your type of salvation for Israel, orchestrated by a single individual, is something that normally, only G’d Himself can orchestrate.” Some commentators (Rashi) view these words of Yaakov as his reaction when he foresaw with prophetic vision how Shimshon had his eyes blinded by the Philistines. The words לישועתך וגו' then are Yaakov’s prayer that G’d Himself would avenge what was done to Shimshon. This prophecy/prayer was also fulfilled, as we are told in Judges 16,30 that Shimshon killed more Philistines in dying than he had killed cumulatively while alive.

Ramban on Genesis 49:17:1

SH’PHIPHON (SERPENT) (Verse 17 here: Dan shall be a serpent by the way, a ‘sh’phiphon’ on the path, that biteth the horse in the heels, so that his rider falleth backward.) is the name of a snake which bites at the heel, with the second root-letter (Namely, the pei.) being doubled. (Ramban is suggesting that the root of sh’phipon is shapha which means “hissing while biting,” except that the letter pei is here doubled.) In the Jerusalem Talmud, Tractate Terumoth (8:3.) the Rabbis said, “It is a small kind of serpent, its name is sh’phiphon, and it is as thin as a hair,” with the earth being permitted to crack before it. Samson is compared to a snake because Samson did not wage war against his enemies as did the other judges and kings. Rather he alone went out against them, just as the viper which leaves his hole to attack travellers on the road, or the small species of serpent of which the traveller is not at all aware.

Ramban on Genesis 49:17:2

THAT BITETH THE HORSE’s HEEL. (Verse 17 here: Dan shall be a serpent by the way, a ‘sh’phiphon’ on the path, that biteth the horse in the heels, so that his rider falleth backward.) This alludes to the two pillars (Judges 16:29.) upon which the house of Dagan, the Philistine god, rested, whereas the three thousand people who were upon its roof (Ibid., Verse 27.) are “the rider that falleth backward,” (See Note 192.) for when the snake bites the horse’s heels, the horse lifts its head and his forefeet, causing the rider to fall backward.

Rashbam on Genesis 49:17:1

(1) LET the tribe of --

Rashbam on Genesis 49:17:2

יהי, may the domain of Dan act like a snake barring the way, i.e. may he be the one killing nations hostile to the Jewish people

Rashbam on Genesis 49:17:3

ויפול רוכבו אחור, may his enemies fall before him (off their horses.)

Rashi on Genesis 49:17:1

שפיפן is another name for a נחש. I am of opinion that it is thus called because it hisses (נושף) when biting. Similarly we have, (Genesis 3:15) “and thou shalt bite (תשיפנו) at their heel” (cf. Rashi thereon).

Rashi on Genesis 49:17:2

הנשך עקבי סוס THAT BITETH THE HORSE’S HEELS — this is the manner of the serpent. Scripture compares him to a serpent that bites the horse’s heels ויפל רכבו אחור THAT HIS RIDER FALLETH BACKWARD without it (the serpent) having touched him at all. We find the analogy to this in the case of Samson with reference to whom this prophecy was made (Judges 16:29): “And Samson look fast hold of the two middle pillars etc.” — and those on the roof died though not directly attacked. Onkelos translates נחש by כחיוי חורמן, like the serpent “Churman”, which is the name of a kind of serpent the bite of which is incurable. It is the serpent which in Hebrew is called צפעוני. It is called a חורמן because it destroys (חרם) everything. The word וכפיתנא in the Targum means “and like a פתן” (like an asp). יכמון in the Targum means יארוב “he lies in wait”.

Rav Hirsch on Torah, Genesis 49:17:1

Es heißt nicht: דן נחש וגוי, wie נפתלי אילה וגוי, sondern: יהי דן נחש וגו׳: iwerden wird Dan eine Schlange am Wege. דרך: die offene große Heerstraße, auf der man offen einander entgegenzieht, im Gegensatz zu ארח, das auch den Privatweg bezeichnet, der von einem Menschen zum andern führt. שפיפון, von שפף, gleichbedeutend mit שוף, von der Stelle schlüpfen (שף מדוכתי). Dan wird keine furchtgebietende Macht entfalten, sondern die Kraft des Schwachen: die Klugheit, und zwar עלי דרך und עלי אורח. Wenn Israel von Heeresmacht angegriffen ist, wird er es verteidigen, allein nicht durch Juda gleiche Löwenmacht, sondern durch Schlauheit. Kann Israel im menschengesellschaftlichen Verkehr — אורח — sich vor fanatischer Feindseligkeit nicht retten, so ist Dan die schlüpfende Natter am Pfade, die dem Rosse in die Ferse beißt, so daß sofort der Reiter rückwärts fällt. Es heißt, wie bemerkt, nicht דן נחש עלי דרך — bewahre Gott, daß dies je dauernder Charakterzug eines jüdischen Stammes seil — יהי דן werden wird Dan etc. d. h. sich nicht anders zu helfen wissen, als durch Schlangenklugheit, und darum denn auch wahrscheinlich:

Sforno on Genesis 49:17:1

יהי דן נחש, a reference to a poisonous snake, one commonly called tzifoni, in Biblical literature. Arab physicians usually call such venomous snakes chorman. The name for such snakes implies that a single snake can kill numerous people at once, using both its stare, and it voice (hiss) which is heard and seen by many people. It is a fitting comparison to Shimshon who, all on his own, killed many people almost simultaneously.

Sforno on Genesis 49:17:2

שפיפון, name of a slim snake; our sages use this when wanting to illustrate something extremely thin, “as the width of a hair.” Physicians claim that these types of snakes hide in the trees, their sting being felt as if one had been shot by an arrow. Shimshon’s mode of operation, an individual lying in wait, in ambush, is compared by Yaakov to this snake.

Siftei Chakhamim, Genesis 49:17:1

It is so named because it hisses... נושף is a sort of whistling. So did Rashi explain before on 3:15.

Steinsaltz on Genesis 49:17

Dan shall be a serpent on the road, a viper on the path, that bites a horse’s heels and his rider falls backward. In this scenario, the horse cannot remain standing, and when it falls, the rider falls with it. This depiction of a biting snake alludes to Samson, who did not engage in a military war and was not the head of an army, but acted alone and killed his enemies in unusual ways. 26

Tur HaArokh, Genesis 49:17:1

ויפול רוכבו אחור, “and its rider falls backwards.” When the snake bites the heel of the horse, it rears up with its head , throwing off its rider in the process.

Jewish Thought

Man is referred to as Adam, enosh, and nachash to signify his origin, dependence on matter, and surrender to animalistic tendencies. The power of imagination can distort reality and lead to sin, as seen in the story of Haman and Mordechai. The prohibition of the tree of knowledge being equated with the prohibition of all trees illustrates how imagination can mislead and fuel sinful actions.

Akeidat Yitzchak 9:1:8

We find man referred to as Adam, to signify his lofty origin ("in His image"); he is called enosh to signify his dependence and reliance on matter as the raw material he is made of. He is also referred to as nachash, signifying his state when surrendering to the call of the purely animalistic, and when indulging in phantasies. (Genesis 49,17) "Snakes bite the heel of the lofty horse, and fell its rider." The influence of the nachash on ishah stems from the similarity of the raw material both are made of. It can be described like etzem me-atzomay, "a bone from my bones." In turn, ishah as the vehicle of Adam can bring about the latter's downfall. The ability to fantasize, to use one's imagination which is man's, is also the ability to distort and misconstrue the facts and appearances thereof. In one's imagination, the restriction placed on any activity can easily be interpreted as a restriction placed on all activities. It is something arum, tricky, since it is liable to mislead. Sin always has its beginnings in the images created by the power of imagination. It fuels our will to materialize our fantasies. When Haman, who had the run of the greatest Empire in the world, felt that Mordechai's refusal to bow down to him rendered all his accomplishments null and void ("All this is not worth a thing to me" Esther 5,13), we have a classic example of the distorted view of things created by the figments of our imagination. This explains why the prohibition of the tree of knowledge could be equated by Eve with the prohibition of the fruit of all the trees.

Derashot HaRan 7:36

In my view, however, this parshah intimates to each tribe what will befall him, just as the episode of Samson was intimated to the tribe of Dan, Jacob alluding to it by saying (Genesis 49:16): "Dan shall judge his people…," our sages commenting (Sotah 9b) that "that bites the horse's heels" (Genesis 49:17) refers to the two pillars upon which the Philistine temple rested, and that when Samson saw that he had fallen into the hands of his foes he called out (Ibid 18): "In Your salvation I hope, O L-rd!" In the same way, what is stated of Judah is stated by way of apprisal and assurance, so that "The staff shall not depart from Judah" is to be taken as meaning that though their kings would sin, their punishment would not be so great as to cause the kingdom to be removed from them and to depart from them entirely.

Kabbalah

The text discusses a person riding a dog, snake, or donkey, representing different negative qualities. Recognizing which one they ride makes them liable, and falling from it is symbolized by the letter yud of Shaday and shin of the tefilin. A tzadik can control these qualities by tying them with the strap of the tefilin.

Zohar, Pinchas 79:486

And there is a dog, and a snake and a braying donkey which are ridden by a person. And immediately when a person recognizes which one that s/he rides, s/he is liable. And about that person it is written "and its rider will fall backwards" (Genesis 39:17). And the secret of the word/expression is "when the fallen person falls from it" (Deut. 22:8). And regarding this Yov said "I did not fall lower than you" (Job 12:3). And a tzadik will ride on it - he will tie it with the strap of the tefilin - the letter of the tefilin is the letter yud of Shaday [symbolized/connected to] the [top] vertebrae of the back of neck; shin of the tefilin [symbolized/connected to] chain of vertebrae of the back of the neck.

Midrash

until Shiloh comes' (ibid.) refers to the Messiah. 'And to him shall be the obedience of the peoples' (ibid.) refers to the nations. 'He ties his donkey to the vine' (ibid.) refers to the Messiah, as it is said, 'He ties his donkey to the vine' (Genesis 49:11). 'His colt to the choice vine' (ibid.) refers to the Messiah, as it is said, 'His colt to the choice vine' (Genesis 49:11). 'He washes his garments in wine' (ibid.) refers to the Messiah, as it is said, 'He washes his garments in wine' (Genesis 49:11). 'His robes in the blood of grapes' (ibid.) refers to the Messiah, as it is said, 'His robes in the blood of grapes' (Genesis 49:11). 'His eyes are darker than wine' (ibid.) refers to the Messiah, as it is said, 'His eyes are darker than wine' (Genesis 49:12). 'His teeth are whiter than milk' (ibid.) refers to the Messiah, as it is said, 'His teeth are whiter than milk' (Genesis 49:12). 'Zebulun shall dwell at the shore of the sea' (Genesis 49:13), as it is said, 'Zebulun shall dwell at the shore of the sea' (Genesis 49:13). 'He shall be a haven for ships' (ibid.) refers to the Messiah, as it is said, 'He shall be a haven for ships' (Genesis 49:13). 'His border shall reach Sidon' (ibid.) refers to the Messiah, as it is said, 'His border shall reach Sidon' (Genesis 49:13). 'Issachar is a strong-boned donkey' (Genesis 49:14) refers to the Messiah, as it is said, 'Issachar is a strong-boned donkey, crouching between the sheepfolds' (Genesis 49:14). 'He saw a resting place that it was good' (ibid.) refers to the Messiah, as it is said, 'He saw a resting place that it was good' (Genesis 49:15). 'And the land that it was pleasant' (ibid.) refers to the Messiah, as it is said, 'And the land that it was pleasant' (Genesis 49:15). 'He bowed his shoulder to bear' (ibid.) refers to the Messiah, as it is said, 'He bowed his shoulder to bear' (Genesis 49:15). 'And he became a toiling serf' (ibid.) refers to the Messiah, as it is said, 'And he became a toiling serf' (Genesis 49:15). 'Dan shall be a serpent on the road' (Genesis 49:17) refers to the Messiah, as it is said, 'Dan shall be a serpent on the road' (Genesis 49:17). 'A horned snake in the path' (ibid.) refers to the Messiah, as it is said, 'A horned snake in the path' (Genesis 49:17). 'That bites a horse's heels' (ibid.) refers to the Messiah, as it is said, 'That bites a horse's heels' (Genesis 49:17). 'And his rider falls backward' (ibid.) refers to the Messiah, as it is said

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bamidbar Rabbah 13:7

“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.

Bamidbar Rabbah 13:8

“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus (Exodus 6:14–25.) and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron. (It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi.) We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”

Bamidbar Rabbah 14:9

“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66). “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:67). “His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves. (By contrast, a nazirite who became impure does not bring loaves. Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish.) “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words. (It is 131 words. The last word, yayin, is referred to in the next sentence of the midrash.) “One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.” Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson. (Samson himself, not his judgeship.) That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines. Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs. (See Sanhedrin 105a.) “Mizrak,” (Lizrok means to throw.) after: “His rider falls backward” (Genesis 49:17). “Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure. Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30). “One gold ladle of ten shekels, filled with incense” (Numbers 7:68). “One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69). “One goat as a sin offering” (Numbers 7:70). “One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71). “And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper (In this interpretation the midrash refers to a serpent and a viper as one matter.) , and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled. “Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations. Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters. “This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…”

Bamidbar Rabbah 2:7

“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, (The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21).) from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem (Of that name.) with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). (The allusion to the olive tree is based on the fact that it produced olive oil [shemen].) Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. (The banners of Ephraim and Manasseh shared the same background.) On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

Bereshit Rabbah 98:14

“Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road” – just as the serpent is found among women, (The serpent approached Eve to entice her to eat from the tree of knowledge, and did not approach Adam. ) so, Samson son of Manoaḥ was found among women. Just as the serpent is restrained by oath, (This is a reference to the incantations of snake charmers, which they would utter in order to render the snake harmless. ) so, Samson was restrained by oath: “Samson said to them: Take an oath to me” (Judges 15:12). (He let the people of Judah bind him and turn him over to the Philistines after they took an oath that they would not kill him. Thus, he was restrained as a result of an oath that the people of Judah took. ) Just as this serpent, all its strength is only in its head, so, Samson: “He told her his whole heart and said to her: If I were shaved, my strength would leave me” (Judges 16:17). Just as this serpent, its venom permeates even after its death, so, “the dead whom he put to death in his death [were more than those he put to death during his life]” (Judges 16:30). “That bites a horse’s heels” – “Summon Samson and let him amuse us” (Judges 16:25). Rabbi Levi said: It is written: “On the roof there were some three thousand” (Judges 16:27). These were the ones who were at the edge of the roof, but those who were behind them, and behind those behind them, no one knows, and you say: “His brothers and the entire household of his father went down, bore him, and went up; they buried him…in the grave of Manoaḥ his father” (Judges 16:31)? (How were they able to locate his corpse among all the rubble and all the corpses?) It is because Jacob our patriarch requested mercy regarding this matter: “And his rider falls backward” – let all these items (Let the stones, the chairs, and the corpses fall backward so that Samson’s family could find his body. ) fall backward. “For your salvation I hope, Lord” (Genesis 49:18). Because Jacob our patriarch envisioned him [Samson] and believed that he was the messianic king, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.” Rabbi Yitzḥak said: Everything is through hope; [relief from] suffering is through hope, sanctification of the Name is through hope, the merit of the patriarchs is through hope, the desire for the World to Come is through hope. Suffering – that is what is written: “Even in the path of Your judgments, Lord, we hoped for You” (Isaiah 26:8) – this is suffering. “For Your name” (Isaiah 26:8) – this is sanctification of the Name. “And Your memory” (Isaiah 26:8) – this is the merit of the patriarchs. “The desire of the soul” (Isaiah 26:8) – this is the desire for the World to Come. Grace is through hope: “Lord, be gracious to us, we have hoped for You” (Isaiah 33:2). Forgiveness is through hope: “For forgiveness is with You” (Psalms 130:4). What is written thereafter? “I have hoped, Lord” (Psalms 130:5). Because Jacob our patriarch envisioned him and believed that salvation would arrive in his days, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”

Bereshit Rabbah 99:11

“Dan will avenge his people, as one of the tribes of Israel” (Genesis 49:16). “Dan will avenge his people, [as one [ke’aḥad] of the tribes of Israel]” – like the most special [kamyuḥad] of the tribes, which is Judah. Another matter: “As one” – like the single One of the world, who needs no assistance in war, as it is stated: “I have trodden the winepress alone” (Isaiah 63:3), so, Samson, who descended from Dan, did not need others to assist him – without a sword, with but the jawbone of a donkey. “Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road, a viper” – all the beasts go in pairs, but the serpent goes on the road only alone. Another matter: “Dan will be a serpent on the road” – just as a serpent is vindictive, so was Samson, as it is stated: “Let me take vengeance once” (Judges 16:28). When Jacob saw him, he said: “For your salvation, I await, Lord” (Genesis 49:18). This one will not bring salvation, which will come only from Gad, as it is stated: “Gad, a troop will slash his enemies, and he will slash their heel [akev]” (Genesis 49:19), [alluding] to the one who will come at the End [be’akev]: “Behold, I am sending Elijah the prophet to you” (Malachi 3:23), who was from the tribe of Gad. That is why it says: “And he will slash their heel [akev].”

Bereshit Rabbah 99:4

“All these are the tribes of Israel, twelve, and this is what their father spoke to them, and he blessed them; each man in accordance with his blessing he blessed them” (Genesis 49:28). “All these are the tribes of Israel, twelve…” – it is already written: “And he blessed them”; why, then, does the verse state: “Each man in accordance with his blessing he blessed them”? It is because he blessed them [by comparing] Judah to a lion, Dan to a serpent, Naphtali to a doe, Benjamin to a wolf, and he then included them all and rendered them lions and rendered them serpents. Know that it is so: “Dan will be a serpent” (Genesis 49:17), and he is then called a lion. That is what is written: “Dan is a lion cub” (Deuteronomy 33:22). This is to realize what is stated: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).

Ein Yaakov (Glick Edition), Sotah 1:23

(Ib. 13, 25) And the spirit of the Lord began to move him in the camp of Dan. R. Acha in the name of R. Chanina said: "On the third day was the prophesy of Jacob the Patriarch, fulfilled, as it is written (Gen. 49, 17) Dan shall be a serpent by the way." To move him. Said R. Isaac, disciple of R. Ami's academy: "From this we infer that the Holy Spirit was sounding in front of him like a bell; it is written here Lpha'amo (to move him) and it is written elsewhere (Ex. 28, 34) (Pa'amon) a golden bell, and a pomegranate [hence we see that Pa'amon means a bell."] (Jud. 13, 25) Between Zar'ah and Eshthael. Said R. Assi: "Zarah and Eshthael were two large mountains [mentioned Joshua 15, 23,] but Samson uprooted them and ground them one against the other." (Ib. 13, 5) And he shall begin to deliver Israel out of the hands of the Philistines. Said R. Acha b. R. Chaninah. (Fol. 10) "At that moment he violated the oath of Abilmelech who adjurd Isaac (Gen. 21, 23) That thou will not deal falsely with me nor with my son, nor with my son's son."

Ein Yaakov (Glick Edition), Sotah 1:26

R. Jochanan said: "Samson judged Israel like the Heavenly Father did, as it is said (Gen. 49, 16) Dan shall judge his people like one, etc." R. Jochanan said further: "Samson was called by the name of the Holy One, praised be He, as it is said (Ps. 84, 12) For a (Shemesh) sun and shield is the Lord God." According to this version, then, his name must not be erased? We must therefore say that it is similar to the name of the Holy One, praised be He. Just as the Holy One, praised be He, protected the whole world so did Samson protect Israel in his generation. R. Jochanan said further: "Bilam was lame on one of his legs, as it is said (Num. 23, 8) And he went Shefi; Samson was lame on both of his legs, as it is said (Gen. 49, 17) Shefifon — on the path.

Midrash Lekach Tov, Numbers 25:7:1

And Pinchas son of Eleazar, son of Aaron, saw. What did he see? He saw an act and remembered the halacha (Jewish law). When someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him. Alternatively, he saw that no one was standing up to zealously act for the sake of God's name. He said, "Is there no one here who will take action and execute judgment?" As it is stated, "Judah is a lion's cub" (Genesis 49:9). "Dan shall be a serpent by the way" (Genesis 49:17). "Benjamin is a wolf that tears" (Genesis 49:27). However, since he saw that everyone remained silent, Pinchas immediately arose and took action, for no one showed concern for the honor of their Creator. Eleazar son of Aaron the priest, a righteous son of a righteous father. Alternatively, "And Pinchas saw" - Reuben was suspected of a matter, but they did not judge or testify against him, as it is stated, "And he lay with Bilhah" (Genesis 35:22). All of Simeon was guilty, and the matter depended solely on Levi. Moses said to Pinchas, "My father's brother, did you not learn that when someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him?" He said to him, "A messenger of the letter should be for him a horseman." Immediately, he arose from the midst of the congregation and took a spear in his hand. He arose from the Sanhedrin of Moses and took a spear in his hand. He removed the spearhead and placed it in his armpit, and it was fixed and stayed on his staff. They said to Pinchas, "Where are you going?" He said to them, "And who is greater than Shimon?" They said, "Let him be." He even went to attend to his needs. The Sages allowed the matter to proceed.

Midrash Tanchuma Buber, Miketz 13:1

(Gen. 43:29:) THEN HE (Joseph) RAISED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER. He was happy that he was like his mother, for it is so written: THE SON OF HIS MOTHER. Immediately (in Gen. 44:1): THEN HE COMMANDED THE ONE WHO WAS OVER HIS HOUSE, SAYING: FILL THE MEN'S SACKS WITH FOOD…. He said to Manasseh (I.e., his son. So below, 10:17; see also Targum Pseudo-Jonathan, Gen. 44:1, which names Manasseh as Joseph’s steward.) (in Gen. 44:1-3): FILL THE SACKS < …. > AND < YOU SHALL PUT > MY GOBLET, THE GOBLET OF SILVER, < IN THE MOUTH OF THE SACK OF THE YOUNGEST >…. AT MORNING LIGHT THE MEN WERE SENT OFF. Why did he not send them away at night? Joseph said: If I send them away at night, there is no creature who could cope with them because they are like wild beasts. (In Gen. 49:9:) JUDAH IS A LION'S WHELP, (in Deut. 33:22): DAN IS A LION'S WHELP, (in Gen. 49:17): DAN SHALL BE A SERPENT, (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE, (and in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF.

Midrash Tanchuma, Miketz 10:9

When Joseph’s brothers came to him, He lifted up his eyes and saw Benjamin his brother, his mother’s son (Gen. 43:29). He was deeply moved, for he saw in him the image of his father. (Other sources say that he looked like his mother (Rachel), who was also Joseph’s mother.) Thereupon he commanded the steward of his household: Fill the men”s sacks with food … and put my goblet, the silver goblet, in the sack’s mouth of the youngest (ibid. 44:1–2). As soon as the morning was light, the men were sent away (ibid., v. 3). Joseph said to himself: “If I should permit them to depart during the night, no one will be able to overcome them, since they have been likened to beasts, as it is said: Judah is lion’s whelp (Deut. 33:22), Dan shall be a serpent in the way, a horned snake in the path (Gen. 49:17), and Naphtali is a hind let loose (ibid., v. 21).” After they had journeyed but a short distance from the city, Joseph said (to his steward): “If they go a great distance, no one will be able to overcome them, so arise, and pursue them while the fear of the city is still upon them. When you reach them, reprimand them harshly at first and then gently, saying” Is not this it in which my lord drinketh, etc. (ibid., v. 5).

Shemot Rabbah 1:16

The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19). “As they are vigorous [ḥayot].” If you say that they are midwives, (One of the interpretations of the Hebrew word ḥaya is midwife.) does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2). God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20). “God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them. Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.” “The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”

Shemot Rabbah 21:5

That is what is written: “My dove in the cleft of the rock” (Song of Songs 2:14). It should have said “a dove in the cleft of the rock.” Why did it say “my dove?” It is as Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: “My dove.” See what is written: “Ephraim is like a foolish dove, with no understanding” (Hosea 7:11). The Holy One blessed be He said: To Me they are like a foolish dove; everything that I decree for them, they do and obey Me. However, towards idolaters, they are as tough as beasts, as it is stated: “Judah is a lion’s whelp” (Genesis 49:9); “Benjamin is a ravenous wolf” (Genesis 49:27); “Dan will be a serpent on the road” (Genesis 49:17); that is why they are as tough against idolaters. Why? It is because idolaters say to them: ‘What do you seek from this Shabbat that you observe, from this circumcision that you are circumcised?’ They [idolaters] seek to cancel the mitzvot for them and they [Israel] become as tough as beasts against them. However, to the Holy One blessed be He they are like an innocent dove, and they obey everything that He decrees for them, as it is stated: “The people believed” (Exodus 4:31). And likewise it says: “Everything the Lord has spoken we will do and we will heed” (Exodus 24:7). That is why it says: “My dove in the cleft of the rock” (Song of Songs 2:14). “Pharaoh drew near and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them, and they were very frightened; the children of Israel cried out to the Lord” (Exodus 14:10). Rabbi Elazar ben Pedat said: When Israel departed from Egypt, they lifted up their eyes and the Egyptians were pursuing them, as it is stated: “Pharaoh drew near [and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them].” It does not say “were traveling,” but rather “was traveling.” When Pharaoh and the Egyptians came out in pursuit of them, they raised their eyes heavenward and saw the angel of Egypt floating in the air. When they saw him, they were very frightened, as it is stated: “They were very frightened.” What is “behold, Egypt was traveling after them”? The name of the angel of Egypt was Egypt, as the Holy One blessed be He does not bring about the downfall of a nation until He brings about the downfall of its angel first. Likewise, you find with Nebuchadnezzar that the Holy One blessed be He brought down his angel first, as it is stated: “While the word was in the king's mouth, a voice [kal] fell from heaven” (Daniel 4:28). Rabbi Yehoshua bar Avin said: Nebuchadnezzar’s angel was named Kal, and the Holy One blessed be He brought him down. Likewise, the name of the angel of Pharaoh was Egypt, and it was flying to pursue them. When the Holy One blessed be He sank Egypt into the sea, He first sank their angel, as it is stated: “And the Lord tossed Egypt in the midst of the sea” (Exodus 14:27); that is the angel of Egypt, and then: “He tossed Pharaoh and his host” (Psalms 136:15). Likewise, it does not say: Their horses and their riders He cast into the sea, but rather, “horse and its rider” (Exodus 15:1), this is their angel; that is: “behold, Egypt was traveling after them.” What is: “Pharaoh drew near [hikriv]”? It is that he drew Israel nearer to repentence. Rabbi Berekhya said: Pharaoh’s drawing near was more effective for Israel than one hundred fasts and prayers. Why? Because when they [the Egyptians] pursued them and they [Israel] saw them, they were greatly afraid and they raised their eyes to Heaven, and repented and prayed, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). Israel said to Moses: ‘What have you done to us? Now they are coming and doing to us everything we did to them; we killed their firstborn, took their property, and fled. Did you not say to us: “Each woman will borrow [silver vessels and gold vessels and garments from her neighbor and from the resident of her house and you shall place them upon your sons and upon your daughters, and you will despoil Egypt]”?’ (Exodus 3:22). At that moment they were standing and they did not know what to do; the sea was closing in, the enemy was pursuing, and the beasts from the wilderness, as it is stated: “The wilderness has closed in [sagar] on them” (Exodus 14:3). Rabbi Yirmeya ben Elazar said: Sagar means nothing other than beasts, as it is stated: “My God has sent His angel, and shut [usagar] the lions' mouths” (Daniel 6:23). When Israel saw that they were surrounded on three sides – the sea blocking them, the enemy in pursuit, and the beasts in the wilderness – they raised their eyes to their Father in heaven and cried out to the Holy One blessed be He, as it is stated: “The children of Israel cried out to the Lord.” Why did the Holy One blessed be He do this to them? It was because the Holy One blessed be He desires their prayers. Rabbi Yehoshua ben Levi said: To what is this matter comparable? It is to a king who was travelling on the way and a princess was screaming to him: ‘Please, save me from the highwaymen.’ The king heard and rescued her. Some time later, he sought to take her as a wife. He desired that she speak to him, but she did not want to do so. What did the king do? He incited the highwaymen against her so that she would scream and the king would hear. When the highwaymen beset her, she began screaming to the king. The king said to her: ‘This is what I desired, to hear your voice.’ So Israel, when they were in Egypt and they [the Egyptians] were forcing them to work, they began screaming and raising their eyes to the Holy One blessed be He, as it is stated: “It was during those many days…they cried out” (Exodus 2:23). Immediately, “God saw the children of Israel” (Exodus 2:25). The Holy One blessed be He began taking them out from there with a powerful hand and an outstretched arm. The Holy One blessed be He sought to hear their voice another time, but they did not wish to do so [to cry out]. What did He do? He incited Pharaoh to pursue them, as it is stated: “Pharaoh drew near.” Immediately, “the children of Israel cried out to the Lord.” At that moment, the Holy One blessed be He said: ‘That is what I wanted – to hear your voice.’ As it is stated: “My dove in the cleft of the rock […sound me your voice]” (Song of Songs 2:14). It does not say sound me a voice, but rather, “sound me your voice,” – the voice that I already heard in Egypt. That is why it is written: “Sound me your voice.” When they had prayed, the Holy One blessed be He said to Moses: ‘Why are you standing and praying? The prayer of My children preceded your prayer, as it is stated: “Why are you crying out to Me?”’

Shir HaShirim Rabbah 2:14:1

“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14). “My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31). The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’ (I have already heard their own pleas for help, for their “voice is pleasant.”) Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.” Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket. (These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command.) It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7). (Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.)

Shir HaShirim Rabbah 4:7:1

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). “All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it. (Unlike his father and grandfather, all his offspring were righteous.) What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2). Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary? (In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him.) It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he (Moses) then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another. What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi? (The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25).) Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them, (When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron.) and one said: It was because it delineated the genealogy of Moses and Aaron. (Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi.) We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna (This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above.) who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy. (They married only with families that could prove they were of pure lineage.) Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died, (Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure.) authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This (Yabetz) is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This (Yabetz) is Otniel. It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case: (Since in the future they will all be comparable to pure gold, as envisioned by Zechariah.) “All of you is fair, my love, and there is no blemish in you.”

Musar

Pinchas was able to overpower Bilaam by commanding the shadow that concealed him to become transparent, and Tzalyah, a descendant of Dan, was able to constrain Bilaam using his knowledge of sorcery. The flag of the camp of Dan featured an eagle, symbolizing their role as the rearguard of the army, while the tribe of Dan is connected to future events involving the Messiah, with descendants of Dan playing key roles in battles preceding the Messiah's coming. The Zohar comments on Genesis 49:17, linking Dan to future redemption and a descendant of Dan assisting the Messiah Ben Yosef in battle. Additionally, the text discusses the concept of restitution for misusing sacred property, emphasizing the importance of returning what was stolen with an additional twenty percent.

Kav HaYashar 29:2

But right away Pinchas raised his voice and spoke to the shadow by means of which Bilaam had cloaked himself in the five levels of the atmosphere and commanded that it become transparent once more and cease to conceal that evildoer. So the atmosphere became transparent once more and Tzalyah flew towards him. He succeeded in overpowering the wicked Bilaam and constrained him, forcing him to come before Pinchas. How did he constrain him? Tzalyah knew how to constrain the male as well as the female aspect of the chief impure forces of sorcery, both of which are called “Shefi.” Bilaam, on the other hand, knew only how to overpower the male aspect. Therefore regarding Bilaam it is written, “And he went [through the power of] Shefi” (Bamidbar 23:3). Whereas regarding the tribe of Dan it is written, “And Dan was a snake along the road, Shefifon along the path” (Bereishis 49:17). The “path” referred to is the path through the atmosphere in which the wicked one cloaked himself.

Shenei Luchot HaBerit, Torah Shebikhtav, Bamidbar, Nasso, Beha'alotcha, Torah Ohr, Bamidbar 18

Nachmanides, in his commentary on Numbers 2,2, states that the flag of the camp of Yehudah featured the image of a lion, in accordance with Genesis 49,9, which compares him to a lion. The flag of the camp of Reuben featured the image of Adam, reminding us of the דודאים containing the letters "אדם," as we read in Genesis 30,14. The flag of the camp of Ephrayim featured the image of an ox, שור, seeing Moses had described Joseph as בכור שורו הדר לו, in his blessing in Deut. 33,17. Lastly, the flag of the camp of Dan featured the image of an eagle, based on Deut. 32,11, "כנשר יעיר קנו,” "like an eagle who rouses his nestlings." This was appropriate since Dan's position as the rearguard of the army required him both to protect the rear and hurry up the slow moving ones in front of him to move faster. The overall effect of these camps and their flags corresponded to the vision of Ezekiel of the מרכבה, as we have mentioned earlier. [Although Yonathan ben Uzziel has the flag of Dan displaying a snake instead of an eagle, as in Genesis 49,17, this need not contradict Nachmanides, since the Tziyoni quotes Kabbalists as saying that the body of the picture was indeed a snake, but that the snake had the wings of an eagle. The latter suggests the attribute of mercy, רחמים.]

Shenei Luchot HaBerit, Torah Shebikhtav, Pinchas, Torah Ohr 28

We read in Chronicles I 16,27: הוד והדר לפניו, עז וחדוה במקומו, "Glory and majesty are before Him, strength and joy are in His place." This verse contains a lesson about the exiles of the Jewish people, i.e. that they are for the good of the Jewish people. The chapter quoted describes an ongoing activity, i.e. בשרו מיום אל יום ישועתו, that even the redemption that has not occurred yet should be spoken of daily, or better still, it refers to a period of over one thousand years. Considering that in our eyes G–d's day is equal to a millenium, it follows that this is why Adam died on the day he ate from the tree (as he was warned he would in Genesis 2,17), though he lived close to one thousand years, the verse quoted in Chronicles, clearly refers to a period of exile. Lamentations 1,13, which describes the exile as already lasting כל היום,-at least one thousand years,- prompts the Zohar to comment that "my very glory," הודי, has proven to be my ruin." When you re-arrange the letter of the word הוד, you get דוה, as in כל היום דוה, "suffering constantly" (ibid.). I have already elaborated on this elsewhere, where I wrote that the word "הדר," is derived from "היפוך, i.e. "turning something around, reversing it," similar to the meaning of the expression "הדרן עלך," i.e. הפוך בה והפוך בה," (keep reviewing it, keep busy with it). What the Zohar meant was that the original "הוד," glory, will eventually lead to an even greater degree of "הוד" in the messianic future, just because that "הוד" had been converted to "דוה." We are told of that day in the future that ישמח ה' במעשיו, "that G–d will delight in His works" (Psalms 104,31). When you re-arrange the letters of the word ישמח, you have the word משיח, a reference to when that time will come. Concerning that day, the Midrash says that the Messiah will be given the combined “הוד, glory of Moses and הדר (its reversal) of Joshua, meaning that from the time of Joshua the spiritual decline set in, and the glory, הוד, kept turning into progressively more דוה, suffering. The הדר, decline would then reverse itself, i.e. the meaning of that term would no longer be negative. This process will lead to the cessation and disappearance of the iniquity due to the pollutants that the serpent spread throughout the world, and will enable the Messiah to make his appearance, and the new dimension of "light," the glory of the Messiah to manifest itself. The הדר (reduced measure of majesty in relation to Moses) of the new leader Joshua will be reversed at that time, a time described in Ezra 2,63 as the period when there is once again a High Priest who can stand in front of the אורים ותומים, the time when Elijah will have appeared. This period is alluded to when the Torah tells us in Numbers 27,21 that the new leader of the Jewish people will have to consult G–d by means of the אורים ותומים, i.e. the Ineffable Name worn by the High Priest Elazar in his breast plate. We also find an allusion to messianic times when the Jewish people are counted in our portion; the name of the son of Dan is given as שוחם (26,42), whereas in Parshat Vayigash, (Genesis 46,23) it is given as חשים. I have found that the Ari comments on this that the reason why the letter ו is missing in the spelling of that name in Genesis is to allude to the letters in the word משיח. In the time immediately preceding the arrival of the Messiah, one of the descendants of Dan will conduct a great battle. All this is mentioned in the Zohar's commentary on Parshat Balak (page 68-69, Sullam edition). It is based on Genesis 49,17: "Dan shall be a serpent (נחש) by the road, a viper (שפיפון) by the path, that bites the horse's heels so that its rider is thrown backwards." According to the Zohar, the "serpent" is a reference to Shimshon whereas the "viper" is a reference to Elijah who rescued Tzaliah a descendant of Dan when the latter "flew" in pursuit of Bileam. The latter, escaped by means of sorcery and Tzaliah was at a loss what to do. When Numbers 23,3 describes Bileam as וילך שפי, this is a reference to Bileam's profound identification with the negative forces in this world as symbolized by the serpent. Jacob's blessing to Dan referred to above and resulted in two descendants of Dan referred to as Tzaliah and Ira asserting mastery over the evil forces of this world. Ira was one of David's warriors. This is what is alluded to in Samuel II 8,4: "David hamstrung all the horses (of his adversary)…"The רכב referred to in that verse alludes to Genesis 49,17, i.e. an exploit of Dan. The words ויפול רוכבו אחור in that same verse refer to someone called Shalyah from the tribe of Dan who will assist the משיח בן יוסף in the war preceding the coming of the Messiah. The verse in Genesis concludes with the word לישועתך קויתי השם, to indicate that looking forward to imminent redemption at that time will be justified. The reason why the son of Dan here is referred to as שוחם is to express the hope that this descendant of Dan at the time mentioned will be equivalent to the משוח מלחמה, the Priest whose special task it was to accompany Israel in battle (Sotah 42 on Deuteronomy 20,2). [Active participation in war was certainly not the Priest's normal function. In fact any priest who had killed a person was no longer fit to perform Service in the Temple. Ed.] Pinchas too, seeing that he was descended maternally from the tribe of Joseph, whose descendants will play the leading role in the battle preceding the coming of the Messiah, was such a משוח מלחמה. At a later stage this very שוחם is "transformed" into a חומש. When someone has inadvertently used sacred property, i.e. Temple property, for personal or mundane purposes, he must make restitution of the principal amount plus twenty per cent so that the total amount paid back is twenty percent (חומש) larger than the original. The people of Israel are considered as קדש לשם "sacred to the Lord," as Rashi explains on Song of Songs 8,12: האלף לך שלמה, ומאתים לנוטרים את פריו. Israel is considered G–d's vineyard, and anything stolen from it must not only be replaced, but the חומש, in this case מאתים, must be added to make the restitution legal.

Quoting Commentary

The text discusses the tribe of Dan being compared to a serpent on the road and a viper by the path, with the rider being thrown backward. This is interpreted as a reference to Samson, a hero from the tribe of Dan who led Israel with justice and destroyed many nations, similar to the Holy One. Another explanation is that Samson, like a snake, killed many people alone and burned the Philistine's wheat.

Rabbeinu Bahya, Bamidbar 23:3:2

Ibn Ezra believes that it is derived from שפיים, meaning “a high place.” The word אל was omitted. We have a parallel construction in Numbers 11,35 נסעו העם חצרות, “the people journeyed to Chatzerot,” where the word אל is also absent. The Torah reveals that Bileam made desperate efforts to find a spot from which he could see at one and the same time the entire Jewish camp; the fact that they were arranged in different directions made this impossible. He moved in the manner of someone trying to find clues on the ground. The word שפי would indicate the fact that the people were scattered (מפוזרות) in different directions. שפ"י is thus an acronym for שה פזורה ישראל "Israel is like scattered sheep" (Jeremiah 50,17). A Midrashic approach (Sotah 10): Bileam was lame on one foot and could not walk upright, dragging one foot behind, his posture making him appear as constantly being at a slant. Samson was lame on both feet, as evidenced by the fact that he is described as שפיפון (Genesis 49,17), while Bileam is described here as שפי.

Tribal Lands, Chapter 8; Dan 15

Dan shall govern his people, As one of the tribes of Israel. Dan shall be a serpent by the road, A viper by the path, That bites the horse’s heels So that his rider is thrown backward. I wait for your deliverance, O Lord! Genesis 49:16–17

Tur HaArokh, Deuteronomy 2:12:1

ובשעיר ישבו החורים, “and the Chorim used to live in the region of Se-ir.” The same considerations that are responsible for the Israelites not being allowed to make war or even harass the Moabites, (although their lands were on their route to the Holy Land, even) also are the ones why they must not at this time encroach on the land of Edom. That land had at one time been the land of the Chorites, who were identical with the tribe Chivi, mentioned in chapter 15 of Genesis above. Esau, Avraham’s grandson, had received it as a sort of dowry when he married the great-grand-daughter daughter of Tzivon, a prominent Canaanite belonging to that tribe. (Genesis 36,2) Tzivon, as mentioned there, was a son of the original Se-ir. It is possible that the reason why the Torah refers to that tribe as Chivi, was because in that neighbourhood there was a type of snake by that name that the people had to be on guard against. Various types of snakes including one by that name are referred to in Isaiah 11,8 where the lair חור of certain types of snakes such as פתן is mentioned. Compare especially Genesis 49,17 נחש עלי דרך. It is not unusual, historically, to find that names of certain places, landmarks and such, reflect a past association with some animal. Certain letters underwent repositioning when such places or animals were named. What was known as חוי may have been changed to חורי, so that the tribe known as חורי in the days of Avraham may have become the חווי in the days of his grandson Eau, or vice versa. During Avraham’s time these people lived in what later became known as Se-ir. It was most certainly something miraculous that the relatively few descendants of Esau should have dispossessed a far more numerous and well entrenched tribe. Moses may have referred to all these details to underline that possession of the descendants of Esau, Edom had been divinely assisted when settling in that region. It would not do to attack them, the time was not ripe for this in G’d’s timetable. G’d would retaliate against people who deprive others of their homeland unless instructed by Him to do so. He does likewise to nations who dispossess Israel of its ancestral heritage without having been bidden by Him to do so. This may be why Moses says כאשר עשה ישראל meaning as “Israel is going to do to Esau,” i.e. in the future, seeing that up until then Israel had not done any of this. [When G’d has promised, He will keep His promise, so that the promise by G’d that Israel would dispossess the Canaanites is described as fact rather than mere hope or even expectation. Ed.] Moses makes similar reference to the land of the Ammonites,

Tze'enah Ure'enah, Vayechi 72

“Dan shall govern his people” [49:16]. This is Samson the hero who came from the tribe of Dan. He was a judge over Israel and led Israel with justice, just like a king, and he destroyed many nations. The Midrash states: “As one of the tribes of Israel” [49:16], means that Samson was compared to the Holy One, who was unique in the world like the Holy One who destroys nations without a sword and without arrows. So too was Samson who destroyed alone, without others, without sword and without arrows. Rather, he took a bone from a donkey, a jawbone, and killed a thousand men with that jawbone. Therefore, the verse compared him to a snake, which goes alone very slowly and kills many people. So too with Samson; he did not go with great shouts and with many people, and destroyed many nations. Another explanation is that like a snake has a poison like fire, so too Samson burned the Philistine’s wheat. (Bahya, Genesis, 49:16–17.)

Second Temple

Moses prays for Dan to attack and overturn the supports of Passion represented by the horse's heel, symbolizing the destruction of riders and salvation of horsemen through the curbing of excessive violence, with the drowning of horse and rider representing the Egyptian character perishing under the current of passions, while the horseman falling backwards does not belong to lovers of passions.

Allegorical Interpretation of Genesis, Book II 26:1

[103] But we must inquire why, whereas Jacob says, “the horseman shall fall backwards” (Gen. 49:17), Moses sings of the drowning of horse and rider. We must remark then, that, whereas he that is to perish by drowning is the Egyptian character, which, even if it flees, flees under the water, that is, under the current of the passions; the horseman who falls backwards does not belong to the lovers of the passions. A proof of this is that he is called “horseman,” whereas the other is called “rider.”

On Husbandry 21:1

[94] Does not Moses, then, when celebrating the destruction of the riders, naturally pray for complete salvation for the horsemen? For these are able by applying bit and bridle to the irrational faculties to curb the excessive violence of their movement. We must say, then, what his prayer is: “Let Dan,” he says, “be a serpent on the road, seated upon the track, biting the heel of the horse; and the horseman shall fall backwards, waiting for the salvation of the Lord” (Gen. 49:17 f.).

On Husbandry, Introduction 6

A glance at the prayer of Moses in Gen. 49:17 f. will shew how different the “horseman” is from the “rider.” To understand that prayer we must note that “Dan” means “judgement,” and that the “dragon,” which he is or has, is Moses’ serpent of brass. (Of course neither Moses’ serpent nor Eve’s can be literal. Serpents do not talk, tempt, or heal.) So Moses prays that Dan (or his serpent) may be on the road ready to assail Pleasure, and “bite the horse’s heel,” i.e. attack and overturn the supports which hold up Passion (94–106).

Talmud

Rabbi Ḥama connects Samson to the prophecy of Jacob concerning the tribe of Dan, indicating that Samson fulfilled this prophecy. Rabbi Yoḥanan explains that Samson was lame in both legs, as indicated in the prophecy. The midwives compare the twelve tribes of Israel to different animals based on their characteristics. Rabbi Yoḥanan also states that Samson was disabled in both legs, while Balaam was disabled in one leg and blind in one eye.

Sanhedrin 105a:16

Rabbi Yoḥanan says: Balaam was disabled in one of his legs, as it is stated concerning him: “And he went limping [shefi]” (Numbers 23:3). Samson was disabled in both his legs, as it is stated with regard to Samson, who was from the tribe of Dan, in the prophetic blessing of Jacob: “Dan shall be a serpent by the way, an adder [shefifon] in the path that bites the horse’s heels” (Genesis 49:17). Rabbi Yoḥanan interprets shefifon as the plural of shefi, indicating disability in both legs. Balaam was blind in one of his eyes, as it is stated: “Whose eye is open” (Numbers 24:3), indicating that one eye was open and the other was blind.

Sotah 10a:9

And Rabbi Yoḥanan says: Balaam was lame in one of his legs, as it is stated with regard to him: “And he went, limping [shefi]” (Numbers 23:3). Samson was lame in both of his two legs, as it is stated that when Jacob mentioned the tribe of Dan in the prophecy that pertained to Samson, he referred to him as: “Dan shall be a serpent in the way, a horned snake [shefifon] in the path” (Genesis 49:17), which is double shefi, i.e., doubly lame.

Sotah 11b:20

Rather, the midwives said to Pharaoh: This nation is compared to an animal [ḥayya], and animals give birth without a midwife. For example, with regard to Judah it is written: “Judah is a lion’s whelp” (Genesis 49:9); with regard to Dan it is written: “Dan shall be a serpent in the way” (Genesis 49:17); with regard to Naphtali it is written: “A hind let loose” (Genesis 49:21); with regard to Issachar it is written: “A large-boned donkey” (Genesis 49:14); with regard to Joseph it is written: “His first bullock” (Deuteronomy 33:17); with regard to Benjamin it is written: “A ravenous wolf” (Genesis 49:27).

Sotah 9b:21

The verse states with regard to Samson: “And the spirit of the Lord began [vataḥel] to move him in Mahaneh Dan, between Zorah and Eshtaol” (Judges 13:25). Rabbi Ḥama, son of Rabbi Ḥanina, says: The prophecy of Jacob our forefather concerning the tribe of Dan took effect [ḥaleta] through Samson, a member of the tribe of Dan, as it is written: “Dan shall be a serpent in the way, a horned snake in the path, that bites the horse’s heels, so that his rider falls backward” (Genesis 49:17).

Targum

Dan will produce a strong and chosen man, like a serpent lying in wait on the road, who will strike the horse's heel and cause the rider to fall backward. This man, identified as Shimshon bar Manovach (Samson), will be a terror to his enemies and will defeat kings and princes, specifically the Philistines.

Onkelos Genesis 49:17

Dan will be a serpent on the road, [The man that will be chosen and will arise from the house of Dan û his terror will fall upon the peoples, and his smiting will be strong against the Pelishtim. Like a viper he will lie on the way,] a viper on the path [and like an old snake he will ambush on the path], that bites the horse’s heel [He will kill the mighty of the camp of the Plishtim / the horsemen with the infantry / He will uproot the horses and chariots] so that the rider falls backward [and he will cause their riders to fall backward].

Targum Jerusalem, Genesis 49:17

(Of DAN) He will be the deliverer who is to arise, strong will he be and elevated above all kingdoms. And be will be like the serpent that lieth in the way, and the basilisk which lurketh at the dividing of the road, which striketh the horse in his heel, and thinketh by the terror of him to throw his rider backward. He is Shimshon bar Manovach (Sampson), who will be a terror upon his adversaries, and a fear upon them that hate him, and who will slay kings with princes.

Targum Jonathan on Genesis 49:17

A chosen man shall arise from the house of Dan, like the basilisk which lieth at the dividing of the way, and the serpent's head which lurketh by the way, that biteth the horse in his heel, and the master from his terror is thrown backward. Even thus will Shimshon bar Manovach slay all the heroes of Philistia, the horsemen and the foot; he will hamstring their horses and hurl their riders backwards.

לִישׁוּעָֽתְךָ֖ קִוִּ֥יתִי יְהֹוָֽה׃ 18 J I wait for Your deliverance, O יהוה !
Various commentators offer insights into Jacob's prayer for salvation in Genesis 49:18, with interpretations ranging from a plea for divine help after Samson's death to a prayer for Dan's safety in battle. The prayer references Psalms, Isaiah, and Ezekiel, and is echoed in liturgical prayers expressing hope for deliverance from God. In Midrash, different tribes and figures are associated with specific characteristics and roles, while Musar texts mention future vengeance against enemies and the invocation of God's Holy Names in Jacob's prayer. In the Second Temple period, symbols of self-mastery and waiting for salvation are depicted through imagery related to Dan and the Song of Moses.

Commentary

In Genesis 49:18:1, various commentators offer insights into Jacob's prayer for salvation. Ramban sees it as a plea for divine help after the death of Samson, the last judge of Israel. Ibn Ezra interprets it as a prayer for Dan's safety in battle. Rashbam prays for the Lord's salvation and elevation over the nations. Tur HaArokh highlights the fear of retribution after an attack. Rabbeinu Bahya suggests that Jacob prayed for Samson's success in avenging his enemies. Rav Hirsch connects the prayer to Jacob's hope for his descendants to maintain integrity in times of adversity. Rashi foresees Samson's suffering and prays for his aid. Steinsaltz sees the prayer as a request for salvation from a terrifying threat. Tze'enah Ure'enah and Da'at Zekenim emphasize Jacob's hope in God's salvation over human warriors, while Chizkuni sees it as a plea for Dan's success in defending the Jewish people.

Chizkuni, Genesis 49:18:1

לישועתך קויתי ה, “I have always hoped for Your salvation, Hashem” Yaakov addresses the tribe of Dan when saying this; in other words: Yaakov prayed that Dan will be successful in his defense of the Jewish people. An alternate explanation: “I have hoped to G-d that your (Dan’s) efforts at saving his people will succeed.” (as predicted by the angel who told the wife on Manoach of the forthcoming birth of Samson, and that he would be the first to save the people from the Philistines. (Judges 13,5)

Da'at Zekenim on Genesis 49:18:1

'לישועתך קויתי ה, “I hope for Your salvation Hashem!” When Yaakov in his prophetic vision of future events saw Shimshon the mighty warrior and what he accomplished, he felt forced to exclaim that Israel’s future would not be in the hands of human warriors but would be secured only by Hashem. In the Book of Judges 15,16, where Shimshon is related as having killed one thousand Philistines with the bone of a donkey as his only weapon, that immediately afterwards he threw that bone to the ground and acknowledged G–d as the source of his success. (verse 18 there). This is also hinted at in his blessing of Dan where the point is made that though Dan will be successful in attacking his adversaries like a snake lying in ambush, he will do so confident of G–d’s salvation.

Ibn Ezra on Genesis 49:18:1

[I WAIT FOR THY SALVATION, O LORD.] When the serpent bites the horse’s heel, it is afraid that the rider will smash its head with his sword. Hence the prophet prayed, I wait for Thy salvation, O Lord. (When the serpent strikes (that biteth the horse’s heels, so that his rider falleth backward), he is not out of danger. The rider can still kill him. Hence Jacob prayed that God be with Dan so that when he struck his enemy he would escape safely.) The “thy” of Thy salvation refers to Dan. (The caf of li-shu’atekha (for thy salvation) does not refer to God but to Dan. I.E. interprets thus because he believes our verse to be a prayer to God on behalf of Dan.) The meaning of our verse is: I trust to God for thy salvation. It is also possible that Scripture employs a noun (salvation) in place of an infinitive. (I.E. interprets li-shu’atekha (for thy salvation) as if written le-hoshi’akha. The latter is a verb, the former a noun.) Our verse should thus be rendered: I trust that God will save thee. Thy salvation in We will shout for joy in thy salvation (Ps. 20:6) is similar. (Here, too, the “thy” in thy salvation does not refer to God.) The aforementioned is the case whether the “thy” of thy salvation (Ps. 20:6) refers to King David or to the anointed, his son. (The Messiah (Cherez). Any of the Judean kings descended from David (Weiser). The point is that the caf suffixed to yeshu’ah (salvation or victory) does not refer to God. The same holds true in our verse (Filwarg, Cherez). Vat. Ebr. 38 reads, “Thy salvation (thy victory) is similar in that “thy” refers either to David or to the anointed his son.”) Rabbi Samuel Ha-Nagid says that the word va-yomer has been omitted from our clause and it should be read as if written: and he will say (va-yomer), I wait for Thy salvation, O Lord. (The subject of va-yomer is Dan, i.e., Dan after biting the horse’s heel will say, I wait for Thy salvation, O Lord (Filwarg). According to this interpretation “thy” in Thy salvation refers to God.) Rabbi Isaac (According to Weiser, the reference is to Rabbi Isaac, one of the early Gaonim of Sura.) explains our verse as follows: when the prophet Jacob prophetically saw his son Dan in the form of a serpent, he was overtaken by fright and exclaimed, “Save me, O Lord.” (“Save me, O Lord” is a paraphrase of, I wait for Thy salvation, O Lord. According to this interpretation also, “thy” in Thy salvation refers to God. The reason for Jacob’s fright was explained by I.E. at the beginning of his comment.)

Rabbeinu Bahya, Bereshit 49:18:1-3

לישועתך קיויתי ה, “For Your salvation I do long, O Lord!” According to Nachmanides this verse is a prayer by Yaakov to G’d (not part of a blessing). This prayer came to Yaakov spontaneously when he foresaw that in spite of Samson’s deeds of valour it was not he who would be Israel’s redeemer. Yaakov’s blessing for Dan concluded with the words ויפל רוכבו אחור. It is however possible to explain this verse as a prayer offered by Samson. Yaakov foresaw the death of this judge of Israel and how G’d had responded to his final prayer (Judges 16,28). Samson was content to die together with his enemies as long as G’d would help him to revenge himself on them as he himself said in Judges 16,30. Know that experts in names and their meanings derive from this verse a name which by itself is designed to be a defense against one’s enemies. We find that it is written (Judges 16,30) concerning Samson who was able to kill so many of his adversaries: ויט בכח, “he pulled with (his) might,” though we would have expected the prophet Samuel to write: ויט בכחו, “he pulled with his might.” The implication is that the word בכח refers to G’d’s strength. Samson “co-opted” G’d’s strength to that of his own in order to bring about this impressive result, i.e. that 3,000 Philistines died as a result of his uprooting two pillars of the temple. The name of G’d which emerges from this verse is to be read in an unusual order. [The author refers to the custom of reading the words 'לישועתך קיויתי ה in three different sequences. He bases this on the fact that the mystique of the כח which assisted Samson lay in the re-arrangement of these three words in different permutations, קיויתי ה' לישועתך, לישועתך ה' קיויתי as well as ה' לישועתך קיויתי. When a prayer containing these words is offered in that manner it is liable to be effective. Ed.] By reversing the words, the enemy “falls ”backwards,” so to speak.

Ramban on Genesis 49:18:1

I HOPE FOR THY AID, O ETERNAL. Among all the judges of Israel there was none who fell into the hands of his enemies except Samson, who is this “snake” [referred to in Jacob’s prophecy], just as it is written, Then the Eternal was with the judge, and saved them out of the hand of their enemies all the days of the judge, (Ibid., 2:18.) and Samson was the last of the judges since his successor Samuel was a prophet and he did not conduct war on the people’s behalf, and in his days the kings [Saul and David] reigned. Now when the prophet Jacob saw that the deliverance which was to come through Samson ceased [when he died together with the Philistines], he said, “I hope for Thy aid, O Eternal, not for the aid of ‘the snake’ or ‘the serpent,’ for it is by Thee that I will be helped, not by a judge, as Thy salvation is ‘an everlasting salvation.’” (See Isaiah 45:17.)

Rashbam on Genesis 49:18:1

לישועתך

Rashbam on Genesis 49:18:2

לישועתך קויתי ה', I pray to the Lord that He may save you and elevate you over the gentile nations.

Rashi on Genesis 49:18:1

'לישועתך קויתי ה I HOPE FOR THY AID, O ETERNAL — He prophesied that the Philistines would put out his (Samson’s) eyes, and that he would have to say (Judges 16:28) “Remember me, I pray Thee, and strengthen me, I pray Thee, only this once etc.”

Rav Hirsch on Torah, Genesis 49:18:1

לישועתך קויתי ד׳! Indem Jakob hier Dan genötigt sieht, zur Klugheit seine Zuflucht zu nehmen, mochte er wohl der Zeit gedenken, wo er selbst einem Laban gegenüber in gleicher Notwendigkeit sich befunden, und hofft nun zu Gott, daß sowie es ihm gelungen, inmitten dieser Klugheitsprüfung איש תם zu bleiben und seinen geraden rechtlichen Charakter zu bewahren, es so auch seinen Kindern gelingen möge, unter Druck und Kampf, der sie zur Klugheit zu greifen nötigt, doch nie Schlauheit einen Grundzug ihres Charakters werden zu lassen, eine Hoffnung, die die Galutgeschichte seiner Kinder glänzend gerechtfertigt.

Steinsaltz on Genesis 49:18

For your salvation I await, Lord. When Jacob saw this terrifying snake in his vision that symbolized Dan, he turned to God and requested salvation from Him. Alternatively, following the explanation that the snake symbolizes Samson, Jacob perceived the suffering and tribulations that accompanied Samson’s heroic actions, and he therefore prayed for his salvation. 27

Tur HaArokh, Genesis 49:18:1

לישועתך קויתי ה', “I hope for Your salvation, Hashem.” The attacker, having bitten the victim’s heel, is afraid of the sword of the horse’s rider, and therefore implores G’d to save him from retribution. Another explanation of why Yaakov added this line at this point; is that he foresaw that Shimshon would eventually be at the mercy of the Philistines. He prayed on his behalf while blessing his tribe Dan. Another reason for the insertion of this line at this point could be that although the prophet Samuel in the Book of Samuel describes G’d as being supportive of the respective judges in their time, Yaakov foresaw that history would prove that Shimshon would be the exception. He therefore prayed that he would be proven wrong, and that G’d would remain at his side. The fact is that Shimshon would be the last of a string of judges, Samuel, his successor as the leader of the people fulfilling primarily a role as the “Seer.” In fact, before the death of Samuel the Jewish nation would for the first time be ruled by a King (Sha-ul), someone specifically crowned for the position and meant to be the founder of a dynasty, a ruler by merit of his ancestry. Some commentators feel that when Yaakov foresaw his descendant Dan as embodying the character of a serpent, he became so frightened by this image that he spontaneously protested by crying out: “may the Lord help me!” Rash’bam explains the exclamation as pertaining not just to Shimshon but to the entire tribe of Dan, whose task in the desert was to be the rearguard of the Israelites’ army, the tribe most exposed to attack from the rear. He, Rash’bam, does not like to apply this outcry to Shimshon, as Yaakov did not prophesy his eventual defeat and capture.[a very nice interpretation, but not found in our editions of the Rash’bam. Ed.]

Tze'enah Ure'enah, Vayechi 75-76

“I wait for your deliverance, O Lord” [49:18]. Jacob saw that Samson was the last Judge of Israel, since Samuel the prophet followed Samson. Also, Samuel did not wage war as had Samson. Jacob said about this, that he would die in the war. That is to say, even though he will die, nonetheless, “I wait for your deliverance, O Lord” [49:18]. That is to say, I hope to God that He will help [deliver] us from our enemies, even when the Judges will be gone. So writes Ramban. (Ramban, Genesis, 49:17.) However, Rashi and Bahya write. Samson himself said, “I wait for your deliverance, O Lord” [49:18]. That is to say, when Samson grabbed the pillars in order to pull them down, Samson prayed to God that he should help him to topple the pillars. He was not sad that he would also die, but that he would have revenge on the Philistines. He said, “Let me die with the Philistines” [Judges, 16:30]. That is, let me die with the Philistines. (Rashi, Genesis, 49:18; Bahya, Genesis, 49:18.)

Halakhah

The prayer for the sprout of David to flourish is based on Psalms 132:17, while the request to raise his horn is derived from Psalms 112:9. The mention of salvation in the context of rebuilding Jerusalem is supported by Isaiah 52:10, and the hope for deliverance every day is rooted in Genesis 49:18 and Psalms 25:5. The conclusion praises God for causing the power of salvation to sprout, referencing Ezekiel 29:21.

Abudarham, Weekday Prayers, Amidah 55

Cause the sprout of David, Your servant, to speedily flourish: is based on the verse, “There I will make the horn for David to sprout;” (Ps. 132:17) Raise his horn: is based on, “His horn is exalted in honor.” (Ps. 112:9) The passage states Your salvation because the rebuilding of Jerusalem is the salvation brought about by the Omnipresent, as is stated, “And the very ends of earth shall see the salvation of our God.” Is. 52:10) For Your deliverance we hope all day: is based on, “I wait for Your deliverance…” (Gen 49:18) All day (should be understood as every day), based on the verse, “for You are God, my deliverer; it is You I look to every day.” (Ps. 25:5) One concludes with: Praised are You, Adonai, Who causes to sprout the power (keren) of salvation. As is stated, “On that day I will endow the House of Israel with strength (keren).” (Ez. 29:21)

Liturgy

Various prayers from different Siddurim express hope and longing for salvation and deliverance from God, referencing Genesis 49:18. The prayers emphasize the anticipation and fulfillment of God's commandments, the importance of God's word, and the peace and blessing that come from following His Torah.

Perek Shirah 4:5

In its fourth call it says, “I have hoped for your salvation, YHVH.”

Shabbat Siddur Sefard Linear, Prayer Before Retiring at Night 241

For your deliverance, I hope, Adonoy; (Genesis 49:18)

Siddur Ashkenaz, Weekday, Maariv, Keri'at Shema al Hamita 23

For your deliverance, I hope, Adonoy; (Genesis 49:18) I hope, Adonoy, for Your deliverance; Adonoy, for Your deliverance I hope.

Siddur Sefard, Additional Prayers , Thirteen Principles 15

"For Your salvation I await, O Lord" (Genesis 49:18); I await, O Lord, for Your salvation; O Lord, for you Your salvation I await. "For Your salvation I await, O Lord" (Targum Onkelos Genesis 49:18); I await, O Lord, for Your salvation; O Lord, for you Your salvation I await. (The first sentence is in Hebrew, while the second is in Aramaic.)

Siddur Sefard, Bedtime Shema 22

For your deliverance, I hope, Adonoy; (Genesis 49:18) I hope, Adonoy, for Your deliverance; Adonoy, for Your deliverance I hope.

Siddur Sefard, Various Blessings, Circumcision 17

For Your deliverance I have hoped, Adonoy. I have longed for Your deliverance, Adonoy; and I have fulfilled Your commandments. Elijah, messenger of the circumcision! Behold, yours is now before you, stand at my right hand and support me. I have longed for Your deliverance. I am happy with Your word like one who finds great gain. Great is the peace of those who love Your Torah, and there is no stumbling for them. Fortunate is he whom You choose and bring near, that he may dwell in Your courts.

Weekday Siddur Sefard Linear, Prayer Before Retiring at Night 241

For your deliverance, I hope, Adonoy; (Genesis 49:18)

Weekday Siddur Sefard Linear, The Travelers' Prayer 30

For Your deliverance, I hope, Adonoy. (Genesis 49:18.)

Midrash

Dan is compared to a serpent and Samson, who fought and killed alone, like a serpent. Jacob praised Samson by saying "I have waited for Your salvation, O Lord." Elijah is associated with Gad. Asher provides offerings from his land's rich fruits. Naphtali represents Torah scholars. Joseph's wisdom is commended. Joshua warns Joseph's descendants about the evil eye. Benjamin is compared to a wolf. Moses seals Jacob's blessings.

Aggadat Bereshit 62:4

[4] Another interpretation: Why does it say "Yaakov said"? Rav said: Don't read it as "Why does Yaakov say?", but rather "What should Yaakov say?" This can be compared to a man who marries off his daughter and starts to accept his son-in-law. He says, "I won't provide her with food." The son-in-law replies, "Not what you say, but what the third between us says." In the same way, let the name of the Holy One, blessed be He, be blessed. Yaakov's daughter is the congregation of Israel, as it says, "Thus you shall say to the house of Yaakov" (Exodus 19:3). And the Holy One, blessed be He, is the son-in-law, as it says, "And Moses said to the people, 'Do not be afraid, for God has come to test you'" (Exodus 20:17). Yaakov began to accept the son-in-law, and God said to him, "Not what you say, but the heavens will testify that I have fed your children with manna, as it says, 'Behold, I will rain bread from heaven for you' (Exodus 16:4), and the earth will testify that I have provided them with water, as it says, 'The well that the princes dug' (Numbers 21:18). And all of this is because of the love that I have for you, as it says, 'I have loved Jacob' (Malachi 1:2). Similarly, 'When Israel was a child, then I loved him' (Hosea 11:1). Can a king praise a person if he has not seen him? But I have praised you even before you were created, as it says, 'Blessed be the Lord, God of Israel, from eternity to eternity' (Psalms 41:14). I have done all this good for you, and you complain. Why does it say "Yaakov said"? God said to him, "Return to your staff." Just as you returned to your staff when you blessed the tribes, so should you say now, "For your salvation I wait, O Lord" (Genesis 49:18). Return to yourself now. From where do we learn this? From the end of the portion, where it says, "Those who wait for the Lord shall renew their strength" (Isaiah 40:31).

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 14:9

“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66). “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:67). “His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves. (By contrast, a nazirite who became impure does not bring loaves. Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish.) “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words. (It is 131 words. The last word, yayin, is referred to in the next sentence of the midrash.) “One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.” Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson. (Samson himself, not his judgeship.) That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines. Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs. (See Sanhedrin 105a.) “Mizrak,” (Lizrok means to throw.) after: “His rider falls backward” (Genesis 49:17). “Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure. Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30). “One gold ladle of ten shekels, filled with incense” (Numbers 7:68). “One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69). “One goat as a sin offering” (Numbers 7:70). “One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71). “And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper (In this interpretation the midrash refers to a serpent and a viper as one matter.) , and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled. “Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations. Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters. “This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…”

Bereshit Rabbah 98:14

“Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road” – just as the serpent is found among women, (The serpent approached Eve to entice her to eat from the tree of knowledge, and did not approach Adam. ) so, Samson son of Manoaḥ was found among women. Just as the serpent is restrained by oath, (This is a reference to the incantations of snake charmers, which they would utter in order to render the snake harmless. ) so, Samson was restrained by oath: “Samson said to them: Take an oath to me” (Judges 15:12). (He let the people of Judah bind him and turn him over to the Philistines after they took an oath that they would not kill him. Thus, he was restrained as a result of an oath that the people of Judah took. ) Just as this serpent, all its strength is only in its head, so, Samson: “He told her his whole heart and said to her: If I were shaved, my strength would leave me” (Judges 16:17). Just as this serpent, its venom permeates even after its death, so, “the dead whom he put to death in his death [were more than those he put to death during his life]” (Judges 16:30). “That bites a horse’s heels” – “Summon Samson and let him amuse us” (Judges 16:25). Rabbi Levi said: It is written: “On the roof there were some three thousand” (Judges 16:27). These were the ones who were at the edge of the roof, but those who were behind them, and behind those behind them, no one knows, and you say: “His brothers and the entire household of his father went down, bore him, and went up; they buried him…in the grave of Manoaḥ his father” (Judges 16:31)? (How were they able to locate his corpse among all the rubble and all the corpses?) It is because Jacob our patriarch requested mercy regarding this matter: “And his rider falls backward” – let all these items (Let the stones, the chairs, and the corpses fall backward so that Samson’s family could find his body. ) fall backward. “For your salvation I hope, Lord” (Genesis 49:18). Because Jacob our patriarch envisioned him [Samson] and believed that he was the messianic king, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.” Rabbi Yitzḥak said: Everything is through hope; [relief from] suffering is through hope, sanctification of the Name is through hope, the merit of the patriarchs is through hope, the desire for the World to Come is through hope. Suffering – that is what is written: “Even in the path of Your judgments, Lord, we hoped for You” (Isaiah 26:8) – this is suffering. “For Your name” (Isaiah 26:8) – this is sanctification of the Name. “And Your memory” (Isaiah 26:8) – this is the merit of the patriarchs. “The desire of the soul” (Isaiah 26:8) – this is the desire for the World to Come. Grace is through hope: “Lord, be gracious to us, we have hoped for You” (Isaiah 33:2). Forgiveness is through hope: “For forgiveness is with You” (Psalms 130:4). What is written thereafter? “I have hoped, Lord” (Psalms 130:5). Because Jacob our patriarch envisioned him and believed that salvation would arrive in his days, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”

Bereshit Rabbah 99:11

“Dan will avenge his people, as one of the tribes of Israel” (Genesis 49:16). “Dan will avenge his people, [as one [ke’aḥad] of the tribes of Israel]” – like the most special [kamyuḥad] of the tribes, which is Judah. Another matter: “As one” – like the single One of the world, who needs no assistance in war, as it is stated: “I have trodden the winepress alone” (Isaiah 63:3), so, Samson, who descended from Dan, did not need others to assist him – without a sword, with but the jawbone of a donkey. “Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road, a viper” – all the beasts go in pairs, but the serpent goes on the road only alone. Another matter: “Dan will be a serpent on the road” – just as a serpent is vindictive, so was Samson, as it is stated: “Let me take vengeance once” (Judges 16:28). When Jacob saw him, he said: “For your salvation, I await, Lord” (Genesis 49:18). This one will not bring salvation, which will come only from Gad, as it is stated: “Gad, a troop will slash his enemies, and he will slash their heel [akev]” (Genesis 49:19), [alluding] to the one who will come at the End [be’akev]: “Behold, I am sending Elijah the prophet to you” (Malachi 3:23), who was from the tribe of Gad. That is why it says: “And he will slash their heel [akev].”

Midrash Tanchuma, Vayechi 12:2

Dan shall be a serpent on the way (Gen. 49:16). All animals travel about in pairs, but the serpent goes about alone. And just as the serpent is vengeful so too was Samson, as is said: I may be this once avenged of the Philistines for my two eyes (Judg. 16:18). When Jacob saw him he exclaimed: I wait for Thy salvation, O Lord (Gen. 49:18).

Musar

In Kav HaYashar 29:3, it is mentioned that Serayah of the tribe of Dan will execute vengeance against Hashem's enemies in the future, with gruesome deaths inflicted upon Bilaam by Tzalyah using a sword with a snake engraved on both sides. In Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Torah Ohr 52, it is stated that Jacob invoked G-d's Holy Names in his prayer, with the phrase כי במקלי alluding to the name מכבי and the Ineffable Name spelled as words. Additionally, the letters קלי represent the verse: לישועתך קויתי י-ה-ו-ה.

Kav HaYashar 29:3

Similarly, in the future the vengeance against Hashem’s enemies will also be executed by Serayah of the tribe of Dan. Thus when Dan arises one should be on the lookout for Israel’s redemption, as it is written, “I have awaited Your salvation, Hashem” (Bereishis 49:18). When Bilaam came before Pinchas the latter said to him, “Wicked one! How many evil tribulations have you brought upon the holy people!” Then Pinchas addressed Tzalyah, “Go ahead and execute him. But not with a holy Divine name lest his request be fulfilled in which he asked, “Let my soul die the death of the upright” (Bamidbar 23:10). Several types of gruesome deaths were executed upon him on the spot, but he did not die until Tzalyah took a sword upon which was a snake was engraved on both sides. Pinchas said to Bilaam, “Through the very defilement with which you were engaged shall you die.” Whereupon he killed him and Bilaam was judged with that defilement in the other world. Meanwhile in this world all of his bones disintegrated and his flesh and body turned into snakes, evil snakes. Even the worms that consumed his flesh were transformed into snakes and from his bones were also fashioned great snakes.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Torah Ohr 52

We have a tradition that in this prayer Jacob invoked a number of G–d's Holy Names. The words כי במקלי, when split into כ-י-ב-מ, are an allusion to the name מכבי which amounts to 72, or the same number as the Ineffable Name spelled as words (יוד-הי-ויו-הי) That name of G–d is derived from the respective first letters in the verse: מי כמוך בא-לים י-ה-ו-ה, Next we have the letters קלי, which are the respective first letters of the verse: לישועתך קויתי י-ה-ו-ה.

Quoting Commentary

The text is a quote from Psalm 119:166 expressing hope in God's salvation.

Tribal Lands, Acknowledgments 13

לישועתך קויתי, ה׳!

Second Temple

In the Prayer of Jacob and the Song of Moses, pleasure is symbolized by Dan, representing self-mastery, who is depicted as a serpent biting the horse of passions, with Mind as the horseman waiting for God's salvation. This imagery is also seen in the casting of horse and rider, symbolizing the four passions with Mind mounted on them, into the sea.

Allegorical Interpretation of Genesis, Book II 24:8

(Gen. 49:16–18.)

Allegorical Interpretation of Genesis, Book II, Introduction 19

Pleasure is again pointed at in the Prayer of Jacob (Gen. 49:16–18), where Dan (= “distinguishing”) is the principle of self-mastery, who is to become a serpent biting the horse (sc. passions), and saving from them Mind (the “horseman”), who “waits for” God’s “salvation”; and in the Song of Moses (Exod. 15:1), where horse and rider, i.e. the four passions with Mind mounted on them, are cast into the sea.

Tanakh

Samson calls to God for strength to take revenge on the Philistines, asking for help to avenge the loss of his eyes. [Judges 16:28]

Judges 16:28

Then Samson called to GOD, “O Sovereign GOD! Please remember me, and give me strength just this once, O God, to take revenge of the Philistines, if only for one of my two eyes.”

Targum

Jakob expresses his expectation for eternal salvation from the Lord, rather than temporary deliverance from Gideon or Shimshon, as stated in Targum Jonathan and Targum Jerusalem on Genesis 49:18.

Onkelos Genesis 49:18

For your deliverance, I wait, Adonoy.

Targum Jerusalem, Genesis 49:18

Our father Jakob said, My soul hath not waited for the redemption of Gideon bar Joash which is for an hour, nor for the redemption of Shimshon which is a creature redemption, but for the Redemption which Thou hast said in Thy Word shall come for Thy people the sons of Israel, for this Thy Redemption my soul hath waited.

Targum Jonathan on Genesis 49:18

When Jakob saw Gideon bar Joash and Shimshon bar Manovach, who were established to be deliverers, he said, I expect not the salvation of Gideon, nor look I for the salvation of Shimshon; for their salvation will be the salvation of an hour; but for Thy salvation have I waited, and will look for, O Lord; for Thy salvation is the salvation of eternity.

גָּ֖ד גְּד֣וּד יְגוּדֶ֑נּוּ וְה֖וּא יָגֻ֥ד עָקֵֽב׃ 19 J Gad shall be raided by raiders, But he shall raid at their heels.
Chasidut emphasizes the importance of following God's laws, showing mercy to others, and the unique qualities of each tribe in Israel. Commentary highlights Gad's role as a warrior tribe in conquering Canaan. Jewish Thought discusses the battle against the Midianites, the division of loot, and legislation regarding ritual purification. Midrash discusses justice, charity, and the redeemer coming from the tribe of Gad. Mishnah specifies guidelines for testifying a man's death. Musar stresses repentance and conquering passions, using Gad as an example. Quoting Commentary discusses the humility of Reuven, Shimon, and Gad, and the significance of Gad in various biblical texts. Talmud compares the wise man and the fool, using Gad as an example of foresight. Targum describes the tribe of Gad as a strong armed troop leading in war and living in peace in their inheritance.

Chasidut

In Genesis, Avraham rebukes Avimelech for stealing water, highlighting the importance of following God's laws. The names of God, "מי", "זה", and "אנכי", are revealed to Avimelech through this rebuke. In Genesis, the blessing of Gad emphasizes that showing mercy to others leads to God showing mercy in return. The names of the stones on the Choshen Mishpat represent different tribes and their attributes, such as Reuven's joy, Shimon's Torah knowledge, and Levi's fear of God. Each tribe has unique qualities that contribute to the unity and purpose of the people of Israel.

Kedushat Levi, Genesis, Vayechi 15

Genesis 49,19. “Gad shall be raided by raiders, but he ‎shall raid at their heels.” We can best understand this ‎blessing by referring to the Talmud shabbat 151 where we ‎are told that when human beings demonstrate that they are ‎merciful to G’d’s creatures, G’d in turn will have mercy on them.” ‎Man’s actions trigger responses in heaven; in this instance, ‎positive responses. What possible example of Gad’s having ‎preformed acts of mercy do we know of? We have learned on folio ‎‎104 of the tractate Shabbat that the very sequence of the ‎letters ‎ג‎ and ‎ד‎ which make up Gad’s name are an acronym ‎meaning ‎גומל דלים‎, “relating with loving kindness to the poor.” ‎When a person deals charitably with the poor and he expects that ‎G’d will in turn reward him for this by causing him to forget ‎about the impending reward at the time the charitable deed is ‎performed, so that this person has attained an even higher ‎spiritual level thereby. Yaakov alludes to this when saying words ‎which at first glance sound as if he is repeating himself, whereas ‎actually he hints that certain actions inspired by one ‎consideration may prove to be even more profitable (spiritually) ‎when carried out altogether altruistically. The word ‎עקב‎ in our ‎verse may be understood as in Deut. 7,12 ‎והיה עקב תשמעון‎, “it will ‎be as a result (automatic) of your hearkening to G’ds laws, etc.” In ‎that verse G’d promises that He will honour the terms of His ‎covenant with the Jewish people. The word ‎גוד‎ may be related to ‎Daniel 4,11 (Aramaic) ‎גודו אילנא‎, “cut down the tree,” i.e. when ‎the Jewish people perform deeds of loving kindness their enemies ‎will be cut down by G’d. According to Targum Onkelos on ‎Deut.7,12 who renders ‎עקב תשמעון ‏‎ as ‎חלף תקבלון‎, “what you will ‎receive in exchange,” this is what is meant in our verse as ‎יגוד‎, “as ‎reward for forgetting about any reward”.‎

Kedushat Levi, Genesis, Vayera 29

Genesis ‎21,25. “Avraham rebuked Avimelech on account of the ‎well, etc.” Avimelech rejected the accusation, claiming he had ‎not known about what his servants had done. Normally, we ‎have a rule that when a tzaddik engages in rebuking ‎someone, he points out that the trespass committed by the ‎wicked concerned was a sin against G’d and His Torah. In this ‎instance, Avraham accused Avimelech of having committed a ‎wrong when it had been his servants who had stolen the water ‎from Avraham. He reminded Avimelech that G’d created the ‎world, and that He gave us laws by which to conduct ourselves, ‎and that robbery was definitely forbidden. The person violating ‎G’d’s law receives a warning in the form of the tzaddik ‎rebuking him. The letters in the words uttered by the ‎‎tzaddik when he rebukes the sinner light up in the face of ‎the guilty party, thus affording him an opportunity to ‎immediately do penance.‎ One of the names of G’d is: ‎מי‎, as we know when Pharaoh ‎challenged Moses by saying: ‎מי ה'‏‎? This is what Avimelech meant ‎when he said to Avraham ‎לא ידעתי מי עשה את הדבר הזה‎, “I do not ‎know of this ‎מי‎ who has done this;” i.e. “I have never heard of a ‎Creator who has created the universe, hence I do not know of a ‎prohibition to steal or rob.” Another one of G’d’s names is the ‎word ‎זה‎, as we know from Exodus 15,2 ‎זה א-לי ואנוהו‎, “‎זה‎ is my G’d ‎and I will glorify Him.” We also find the word as a reference to ‎one of G’d’s names when Isaiah 25,9 said ‎זה ה' קוינו לו‎, “we have ‎been hoping for the Lord ‎זה‎.” Avimelech tells Avraham that he ‎had heard of all this theology only from the mouth of Avraham, ‎he had never previously been informed of this. He adds that even ‎now he has not heard or “seen” the letters that make up the ‎alphabet of the Torah from Avraham’s mouth, i.e. ‎גם אתה לא ‏הגדת לי‎. The word ‎הגדת‎, derived from ‎גד‎, is similar to ‎גד גדוד יגודנה‎ ‎in Genesis 49,19, where it refers to “good fortune,” similar to ‎what Gad’s mother proclaimed ‎בגד‎, viewing herself as having good ‎fortune seeing that she had born 6 of the twelve tribes. (Genesis ‎‎30,11) The word is a simile for good fortune in the sense of ‎מזל ‏טוב‎. Avimelech had not yet seen the letters that would trigger his ‎doing teshuvah for the wrong he had been guilty of. The word ‎אתה‎ ‎is an allusion to the letters from ‎א‎ to ‎ת‎ in the Hebrew alphabet, ‎the letters of the Holy Tongue.‎ When Avimelech adds: ‎וגם אנכי לא שמעתי בלתי היום‎, “and I ‎also have not heard about all this until this day,” he uses the ‎word ‎אנכי‎, the first word of the Ten Commandments with which ‎G’d revealed Himself at Mount Sinai, as meaning that on this day ‎G’d’s sovereignty was revealed to him, and he could now perceive ‎these letters of the Holy Tongue. On that day Avimelech had ‎learned from Avraham about three aspects of G’d, i.e. ‎מי, זה, אנכי‎.‎

Mei HaShiloach, Volume I, Exodus, Tetzaveh 4

“And you shall set it [the Choshen Mishpat] with four rows of stones; a carnelian [or carneol, or saridus], a topaz, and a smaragd [or carbuncle, or emerald, or agate] shall be the first row of stones. And the second row shall be a carbuncle [also turquoise, ruby, emerald, garnet], a sapphire, and a diamond. And the third row shall be an opal [also ligure, jacinth], an agate, and an amethyst. And the fourth row shall be a beryl [also chrysolite, topaz], and an onyx, and a jasper …” (Shemot, 28:17). Carnelian represents the tribe of Reuven, for its name in Hebrew, odem, is closely related to adom, red, the color of simcha. The name Reuven comes from the word for sight (see Bereshit, 29:32), for with all his dealings and words he always sees himself standing in the presence of God, and God then illuminates his eyes. This causes man to experience great joy, as it is written (Mishlei, 15:30), “the heart rejoices at the illumination of the eyes.” Topaz represents the tribe of Shimon, for the tribe of Shimon possesses great depths in Torah knowledge, yet before they can bring them forth into actuality the must undergo refinement. Therefore Rabbi Shimon bar Yochai (the famous figure in the Talmud and author of the Zohar), since he was from the tribe of Shimon, possessed a depth of understanding in Torah knowledge on the level of Moshe Rabeynu. Topaz or Pitdah hints at this, for its first and last letters spell “mouth” and the remaining letters, Tet and Dalet, are the letters just before Yud and Hei in the Hebrew alphabet. Yud Hei teach of the depth of wisdom (Yud Hei are the first two letters in God’s ineffable name, the Tetragrammaton. Yud Hei signifies transmission, while the second two letters Vav Hei imply reception. It is one of the basic principles of Kabbalah that Yud signifies Chochma, (Wisdom), while Hei signifies Binah, (Understanding), hinted-at in the right and left brain, hidden from sight, and requiring a further flow of execution to be brought into reality. This is why the author says that “the depth of understanding in Torah knowledge” are hinted at in these two letters, and all the more so because they are revealed in the word pitdah only in the previous letters, signifiying a greater level of concealment that cannot be brought into a communicable form.) that is found in this tribe, yet it cannot bring it forward through speech. Smaragd represents the tribe of Levi, for bareket hints at the fear of God, as it contains the letters of the word for lightning, barak, whose light is revealed suddenly, in a flash. In this the tribe of Levi possesses the refined fear of God, as it is written of them (Malachi, 2:5), “I gave them My covenant for the fear with which he feared me.” “And the second row shall be a carbuncle….” Carbuncle corresponds to the tribe of Yehuda, for it vacillates between all the colors, as all the colors are contained within it. So it is with the tribe of Yehuda, which does not stay fixed in one attribute, but rather when Yehuda is among the perfectly righteous he is perfectly righteous, and when he is among the “ba’alei teshuva,” he is then the greatest penitent. This is as we find in the Gemara (Shabbat, 56a), “all who say, ‘David was a sinner,’ are mistaken,” (Which is normally interpreted to mean that Uriah had sent Bat Sheva a bill of divorce before he went to war. However, the deeper meaning that is relevant here is that David was the paramount “ba’al teshuva,” and when one undergoes an authentic experience of teshuva, then all his iniquities are turned into merits.) and we also find (Moed Katan, 16b), “He raised an offering of teshuva.” (See how this is explained above, page 53, “and Yehuda drew close.”) Further proof of this is how at one time he says in the book of Tehilim (86:1–2), “I am poor and destitute,” and then right after he says, “I am a Hasid.” (Hirch translates “I am a hasid” with “for I dedicate myself.” Soncino comments, “one who loves God and is therefore deserving of God’s love.”) Sapphire—Sapir—corresponds to the tribe of Yissachar, for the sapphire teaches of clear and refined wisdom, as it says (Shemot, 24:10), “like the paved work of sapphire stone, and the essence of the heavens for clearness.” Of the tribe of Yissachar it is said, (Divrei haYamim 1, 12:32), “and the children of Yissachar were men of understanding for the times,” as they knew how to create leap years and fix the beginning of the months. This is a kind of knowledge that is possessed only by those to whom God has granted refined wisdom. (Chochma m’vureret.) This is hinted at in that the 1,080 seconds in an hour is the numerical equivalent of four times E-lohim. (The name E-lohim is written plene by Chochma m’vureret. This is numerically equivalent to 295. Four times this is 1,180. This is one hundred more than the 1,080 mentioned above. The author is not using our normal “sixty seconds to a minute” calculation.) Diamond represents the tribe of Zevulun, for diamond, yahalom, can be divided into the words, roughly translated, “God hither.” Zevulun was confidant that God was with him for all his endeavors, even though they seemed like worldly affairs, as it is said (Megillah, 6a), “Zevulun dealt in trade.” Even there (“hither”) he was deeply connected to God. “And the third row shall be opal,” etc. “Opal” represents the tribe of Dan, for in this tribe we find tekifut (unbridled strength) (not holding back, doing without looking right or left.) and great resolve for victory. The mortal eye sometimes mistakes these attributes for anger, and on this the Torah testifies that he is a vessel dedicated to God. This is found in the name of the place that he was given as an inheritance, as it says (Shoftim, 18:29), “however, the name of the city was at first Layish.” Layish is another word for lion, and teaches of God-given strength and bravery, “as it is written (Mishlei, 30:30), “the lion is mighty among the beasts, and will not return in the face of all adversity.” Yet after this city fell in their inheritance its name was changed to leshem, which teaches that all his power is due to his confidence that God will help him, and this is because he walks in simplicity. This is as it is explained in the Gemara (Pesachim, 4a), “A certain man used to say, ‘Judge my case.’ They said, This proves that he is descended from the tribe of Dan, as it is written, ‘Dan shall judge his people, as one of the tribes of Israel.’” This is because he has the tekifut that surely he would be found innocent if judged, for with all the matters of this world, even with the mitzvot and good deeds that a man does, they remain in the balance even after the action is completed. For instance, if a man gives charity to a pauper, and the pauper later goes with this power and performs a mitzvah, then the one who gave the charity is assisting his performance of the mitzvah. If the pauper takes the money and uses it for a transgression, then the one who gave the charity is assisting him in transgressing. So Godly vigor of the tribe of Dan in his confidence in God that because he did the mitzvah in simplicity then God will not cause him to fail because of it. Certainly God brought him an honest pauper who took this power to do a mitzvah. “Agate”—shevo—represents the tribe of Naftali, for shevo is related to the word for “return”—shav. This means that even when he goes to engage in matters of this world, and it seems to the mortal eye that, God forbid, his heart is not with God, then at that moment his heart returns and “gazes” on God. The name of the chief of the tribe of Naftali teaches of this, whose name was Achira ben Einan, for Achira contains the word for “back”—achor—meaning that he always takes the back way (engaging in the matters of this world) and does not look back. “Einan” however, is related to “eye”—ain—meaning that even in this his eyes are constantly looking towards God. “Amethyst”—achlama—corresponds to the tribe of Gad, meaning gathering together, and great tekifut at a time when it is necessary to gather all of Israel together according to God’s will. So from this tribe all kinds of Godly strengths go forth to Israel, (The Holy Isbitser does not say what the connection between achlama and the ability to bring Israel together in the name of God. But I will offer that achlama is the letters of ach l’mah “brother for MaH,” where MaH the numerical equivalent of the expansion of God’s name, which equals forty-five; hence, brotherhood in the name of God.) as it is written of Gad (Bereshit, 49:19), “Gad, a troop shall troop upon him, but he shall troop upon their heel.” (“Troop” signifies gathered together.) “And the fourth row shall be a beryl,” etc. “Beryl” corresponds to the tribe of Asher. Asher signifies expansion, spreading forth, and so too does beryl teach of expansion, as it is written (Daniel, 10:6), “His body was like beryl.” (And the body is the primary vehicle for man’s expansion.) This tribe also experienced expansion, as it is written (Bereshit, 49:20), “out of Asher his bread shall be fat.” “Onyx”—shoham—represents the tribe of Yosef. “Shoham” is love, as is explained in the verse (Bereshit, 2:12), “there was the Bedellium.” (There, in the Mei HaShiloach on Parshat Bereshit, it reads: The onyx (“shoham”) stone hints at the love of God, for it is the stone that corresponds to Yosef, who is the sefirah of Yesod (foundation), which is filled with Divine effusion (as it receives and collects all the Divine energies from the eight sefirot above it).) Yosef too had a fierce love for God, so much so that he could easily abandon all the pleasures of this world for the love of God. For out of the fear of God alone he could not withstand the temptation of the wife of Potiphar, as it is written in the Gemara (Nedarim, 32b), “At the time of the control of the inclination to evil, no one can remember the inclination to good.” This could only be done out of love for God, who at the moment of that trial showed him a vision of the visage of his father Yaakov, and how his very name would be engraved on the stones of the Ephod of the High Priest. “Jasper”—yoshpeh—is for the tribe of Binyamin, meaning that he has a mouth (The name of the stone jasper in Hebrew is the letters of “he has a mouth.”) [yesh peh in Hebrew] that can swallow and receive all the goodness that exists in the world. This is as it is written of him (Bereshit, 49:27), “Binyamin is a wolf that devours.” He even has the power to collect and receive the goodness that exists among the nations of the world, looking at the good among them and entering them into Israel.

Mei HaShiloach, Volume I, Genesis, Vayechi 7

“Gad, a troop shall troop upon him, but he shall troop upon their heel.” (Bereshit, 49:19) The Holy One, blessed be He, gave the twelve tribes of Yah (God) light and life, and no one is like another. Therefore they are called “diagonal borders,” meaning that the light of this one is the opposite of this one, for this one draws its life force from the attribute of love, and this one from the attribute of fear, and the like. Concerning this we find that each side in every disagreement in the Gemara really goes to the same place in order to fulfill God’s will. We find an example of this in the Gemara (Pesachim, 53b), “whether they say to light [in one’s home on Yom Kippur] or whether they say not to light, they both intend the same thing.” (Both opinions serve to distance one from sin. One opinion says that one is more unlikely to want to have relations with his wife if the room is illuminated, and another says that if he does not see her at all then he is less likely to succumb, so they both intend the same ends.) So it is with all differing opinions, for their source is really one. Therefore the word for tribe, shevet, comes from the word for branch, for they are all branches coming out of the same place (consider twelve lines in different directions all coming out of a single point). We find that God singled out the tribe of Gad for suffering. The tribe of Gad said that without suffering and tribulation the Torah may not enter into the heart of man, and it is the way of the world that one who suffers obviously has little joy and does not enjoy so much company with his fellow man. Therefore Gad was blessed that they should have joy and company, blessing them to be connected and including many troops of friends. This is why the only tribe whose number includes both thousands, hundreds, and tens is Gad. (See Bamidbar 1:25, where the number of the tribe of Gad is 4,650.) “But he shall troop upon their heel,” meaning that at the time when it will be necessary to gather all of Israel together, then Gad will be the one to bind and connect them. (Another meaning of “troop upon” is to bind or connect.) All kinds of joy will come forth from him to Israel, for Eliyahu comes from the tribe of Gad (Bereshit Rabba, 71:12). (“And he shall troop upon their heel” could be interpreted: He shall bring all of Israel together (yagud) in joy at the end (Ekev—“heel or end”) meaning with the coming of the Messiah.)

Commentary

Jacob prophesied that Gad would face many wars and be assailed by enemy troops, but he would always be victorious over them, following them in their tracks and returning to his land unharmed. This valor and victory over enemies was praised by both Jacob and Moses, and Gad's military prowess was highlighted in various interpretations, showing his role as a warrior tribe in the conquest of the land of Canaan.

Alshekh on Torah, Genesis 49:19:1

Gad will be an assailing troop. They were the advanced force in the conquest of the land.

Chizkuni, Genesis 49:19:1

גד גדוד יגודנו, “Gad’s soldiers will troop after the armies of Israel when they go out to war (to conquer their ancestral heritage) during the battles under Joshua; they will be in the forefront as we know from Deuteronomy 3,18, where Moses commanded them to march as the vanguard of the Israelite army.

Chizkuni, Genesis 49:19:2

והוא יגד, “he shall raid at the heels of their enemies.” (When returning from battle) (They will not only be the vanguard at the beginning of the battle, but also the mopping up operation at the tail end of the battle.) Another exegesis for the line: והוא יגוד עקב: this tribe will always be in pursuit of enemies remaining, thus finding himself at the heel of their enemies. Compare: 49,8: ידך בעורף אויביך, “your hand will be around the neck of your enemies (Yehudah)”

Da'at Zekenim on Genesis 49:19:1

גד גדוד יגודנו, “Troops will be called up from Gad;” if you were to question how this tribe would secure its livelihood, seeing its men of military age will be conscripted as soldiers? The tribe would obviously have to be blessed with independent wealth in order to succeed. This is why in the next verse we hear about the fertile fields of the tribe of Asher which would supply also the needs of the neighbouring tribe of Gad. The soldiers’ physical needs would be supplied by that tribe, i.e. he would supply the King’s needs, the King having to pay the soldiers.There is an interesting story related in the Talmud, tractate Menachot folio 85, about the people of Laodicea being in need of oil. They appointed an agent and instructed him: “go and purchase for us one hundred measures of oil.” The agent first came to Jerusalem and was told “go to Tyre.” He came to Tyre, and was told: “go to Gush halab.” When he came to Gush Halab, he was told to go to a certain farmer on a certain field. He went there and found the farmer breaking up the earth around his olive trees. When he asked the farmer if he had a hundred measures of oil, he was told that the farmer did have it. He was asked, however, to wait until the farmer had completed the work he was engaged in. After the farmer had finished his work, he threw down his tools and went on his way, removing any stones that were in his way. The agent thought to himself: “has this man really the quantity of oil that I wish to purchase?” He thought that the Jews had tried to make a fool of him. As soon as he reached his hometown, that man’s maidservant brought out a bowl of hot water and he washed his hands and feet. She then brought out to him a golden bowl of oil, and he dipped in it his hands and feet, thus fulfilling the verse “and let him dip his feet in oil.” (Deuteronomy 33,24, Moses’ blessing of Asher) After they had eaten and drunk, the man measured out to the agent a hundred measures of oil, and he asked the agent, if per chance he could use more than that. The agent replied in the affirmative, but added that he had not brought enough money with him for the extra amount. The man said that he would give it to him and would accompany him to his home where he could pay him. He proceeded to measure out for the agent another eighteen thousand measures of oil. It is reported that he hired every horse, mule, camel and ass in the land of Israel. When he reached his hometown, all the people came out and applauded him.” Do not applaud me,” he said; applaud this man, my companion, who measured out for me a hundred measures worth of oil, and to whom I still owe for eighteen thousand measures of oil. This illustrates the meaning of the verse in Proverbs 13,7: “some make themselves rich, yet have nought; another impoverishes himself, but has great wealth.”

Ibn Ezra on Genesis 49:19:1

GAD. Jacob prophesied that a troop (an army) would attack Gad but that he would ultimately be victorious. (This is the meaning of But he shall troop upon their heel, heel meaning in the end. Cf. I.E.’s comments on Gen. 3:15.)

Ibn Ezra on Genesis 49:19:2

SHALL TROOP UPON HIM. Yegudennu (shall troop upon him) is similar to yegudennu (he invadeth) in the people that he invadeth (yegudennu) (Hab. 3:16). (Hence Gad gedud yegudennu (Gad, a troop shall troop upon him) means, Gad, a troop shall invade or attack him.) Yagud (he shall troop), like gedud (a troop), comes from the root gimel, dalet, dalet. (I. E.’s point is that gedud (a troop), yegudennu (shall troop upon him) and yagud (he shall troop) all come from the same double root, gimel, dalet, dalet. That gedud comes from this root is obvious. That yagud and yegudennu (yagud plus the suffix nu) come from this root is not as apparent. Double root letters are vocalized with a cholam and ayin vav roots with a shuruk in the kal imperfect. It thus appears that yagud and yegudennu come from the root gimel, vav, dalet, hence I.E.’s comment.) It is vocalized with a shuruk in place of a cholam like the word yarun (doth sing) in But the righteous doth sing (yarun) and rejoice (Prov. 29:6). (Yarun comes from the root resh, nun, nun, so it should have been vocalized yaron. We thus see that at times a double root is vocalized as an ayin vav (Cherez).) We do not know exactly to what incident Jacob was referring because we don’t know all the tribulations that our ancestors endured. (Cherez. We do not know when the tribe of Gad was attacked by an invading army.)

Or HaChaim on Genesis 49:19:1

גד גדוד יגודנו, "Gad, a troop shall troop upon him, etc." Jacob links his blessing to his name, interpreting his name as meaning "a troop, a camp," as well as גדיה. The author refers the reader to the Sefer Ha-aruch which describes the word גד also as meaning "to draw," "to lead," and "to surround." Accordingly, the meaning is that Gad will surround his enemies. When Jacob continued: והוא יגוד עקב, this means that he will utterly destroy them to the heel, i.e. the lowest extremity. Gad will surround the entire camp of Israel and fight on their behalf. עקב may also refer to the fact that he would help them to receive their reward, their inheritance, [all this is a reference to when the two and a half tribes led by Gad undertook to form the vanguard in the conquest of the land of Canaan in Numbers 32,32. Ed.]

Rabbeinu Bahya, Bereshit 49:19:1-2

גד גדוד יגודנו, “Gad will recruit a regiment.” Yaakov praised Gad’s prowess, predicting that he would be involved in many military encounters and that troops would flock to his banner. והוא יגד עקב, “and he will retreat on its heel.” Yaakov meant that ultimately, after having helped his brethren to conquer the land from the Canaanites, its soldiers would return to their families on the East Bank of the Jordan. An alternative meaning is that Gad would vanquish the forces opposing him only in the end. We would then have to understand the word יגד as related to the Aramaic גדו אילנא in Daniel 4,11: “chop down the tree.” Actually, Moses explained this verse when he said in his own blessing of the tribe of Gad (Deut: 33,20) “blessed the One Who broadens Gad; he dwells like a lion tearing off arm and even head.” When Yaakov realized that in spite of Samson’s deeds of valour he was not to be Israel’s redeemer, Yaakov now expressed the hope that Gad would produce the redeemer. The word עקב refers to the tribe that “follows” that of Dan in the sequence of his blessings. He based it on Maleachi 3,23: “Here I will send you Elijah the prophet,” etc. The prophet Elijah reputedly is from Gad. Thus far Bereshit Rabbah 71,9. [The prophet Elijah was a resident of Gilead, in the territory of Gad. This does not mean that he was not also a כהן, a priest. Ed.]

Radak on Genesis 49:19:1

גד גדוד יגודנו, if a troop, battalion attacks him he will overpower that troop. This is the meaning of the last words in the verse והוא יגד עקב, in the end (עקב) he will prevail. This is a specific reference by Yaakov to what we have been told in Chronicles I 5,18-22 in which this tribe (together with Reuven and half the tribe of Menashe) is described as waging a successful war against the Hagrites. Their victory, -apparently they had been attacked,- is credited to the fact that they implored G’d to help them, and had faith that He would help them. Their trust was justified as is evident from the amount of loot they captured after that battle, Subsequent to that battle they remained undisturbed until their exile, about 150 years before the destruction of the Temple in Jerusalem.

Ramban on Genesis 49:19:1

‘GAD G’DUD Y’GUDENU.’ Rashi, in accordance with Onkelos, explained it as follows: A troop will troop out of him, and that troop will troop back upon its footsteps, meaning it will return in its own track back to its territory in peace [and not one of them will be missing]. (Reference here, according to Rashi and Onkelos, is to the time when the armed Gadites will cross the Jordan with their brethren, and they will remain with them until the land will have been conquered. When they will return to their land on the east side of the Jordan not one of them will be missing.) The correct interpretation [appears to be that the word y’gudenu here] is as in the verse: When he cometh up against the people that he invadeth (‘y’gudenu’). (Habakkuk 3:16. Thus, “the troop” mentioned in the prophecy of Jacob is not a friendly troop, as Rashi and Onkelos would have it, but the enemy, as explained further.) The verse is thus stating that a troop will always assail Gad, that he will have many wars, with enemy troops spreading out over his land, and that he will follow the enemy in his track and be victorious over him and pursue him, returning on the heel of those who shame them. Jacob thus praised the Gadites for their valor and for their victory over all those who enter into battle against them. This is similar to the blessing which Moses our teacher gave them, as it is said, Blessed be He that enlargeth Gad; he dwelleth as a lioness. (Deuteronomy 33:20.) Since Gad inherited a very wide and large land which was across the Jordan, bands from Ammon and Moab, his evil neighbors, would always descend upon him, claiming the land and invading it. Yet Gad lurked like a lioness over its prey, fearing not their noise, nor showing any dismay at their shouting. This fitting interpretation I learned from the Jerusalem Talmud, where in Tractate Sotah (8:10.) they say: “Gad g’dud y’gudenu, a troop will come trooping upon him, but he shall troop upon it;” that is to say, bands will come to gather wealth and assail him, but he shall troop upon them and bring his troops into their land. Perhaps the prophet Jacob was alluding to the war of Jephthah the Gileadite against the children of Ammon, as the children of Gad inherited all the cities of Gilead, and half of the land of the children of Ammon. The children of Ammon were always warring against the men of Gilead, and Jephthah scarcely passed over them and he smote them and their cities [with] a very great slaughter. (Judges 11:33.) This event was indeed a great miracle, and so the prophet Jacob mentioned it, even as he mentioned the matter of Samson.

Rashbam on Genesis 49:19:1

גד גדוד, the troops of the entire nation of Israel will follow Gad who is the vanguard in the wars of conquest as we know from Deuteronomy 3,18 where Moses charged them with this task. On the return from battle, this tribe, instead of being in the vanguard, will be the rearguard, again the most exposed to enemy action. They will thus form a buffer for the Jewish armies at all times.

Rashi on Genesis 49:19:1

גד גדוד יגודנו GAD, AN ASSAILING TROOP SHALL ASSAIL HIM — all the words in this verse which have, the letters גד are connected in meaning with the word גדוד and so also did Menachem ben Seruk classify them. Should you say, however, that גדוד has always two ד’s and these words have only one, the answer is: The word גדוד is a noun and therefore requires two ד’s, for it is the way of a biliteral root to have the second letter doubled when used as a noun; the root proper, however, consists only of two letters. Thus it says, (Proverbs 26:2) כצפור לנוד “the wandering sparrow”, (לנוד a verb, infinitive) of the same derivation as נדודים in (Job 7:4) “I am full of גדודים wanderings” (a noun); (Judges 5:27) ‘‘there he fell down (שדוד) dead”, a noun in meaning, which is of the same derivation as the verb in (Psalms 41:6) “that wasteth (ישוד) at moon-day”. So, also, יגודנו ,יגוד and גדוד have the same derivation. When, also, one uses such biliteral roots in the future tense Kal, it (the second letter) is not doubled. For example: יגוד he will troop, ינוד he will wander, ירום he will be high, ישוד he will devastate, ישוב he will come back. When, however, such a root is used in a reflexive sense (Hithpael) or in a causative-transitive sense the second letter is doubled Examples are: יתעודד ,יתרומם ,יתבולל ,יתגודד. Examples of the causative-transitive sense are: (Psalms 146:9) “He strengtheneth (יעודד) the fatherless and the widow”; (Isaiah 49:5) “To bring Jacob back (לשובב) to Him”; (Isaiah 48:12) “The restorer (משובב) of paths”. The form יגודנו which is used here has not the force that others will make him do something (i.e. it has not this causative-transitive sense with the direct accusative suffix נוּ) but it means “a troop will troop out from him”, exactly the same as (Jeremiah 10:20) בני יצאוני which means “my children have gone forth from me”, (as we might say “have left me”). (Cf. Rashi on Genesis דברו לשלום 37:4, and on תמלאמו Exodus 15:9.). גד גדוד יגודנו accordingly means, “troops will troop out of him” signifying that they (the Gadites) will cross the Jordan with their brethren, all armed, and remain with them until the land will have been conquered.

Rashi on Genesis 49:19:2

והוא יגד עקב means all his troops will return in their own tracks back to their territory which they will receive on the other side of the Jordan and not one of them will be missing.

Rashi on Genesis 49:19:3

עקב This means: By the same roads and paths upon which they had traveled shall they return. The word עקב has the same meaning as in (Psalms 128:20) “And thy foot-steps (עקבותיך) were not known”; (Song of Songs 1:8) “by the footsteps (עקבות) of the flock”. In old French traces; English, tracks.

Rav Hirsch on Torah, Genesis 49:19:1

Dan bildet die Grenzhut gegen die Philister im Westen, und die Weisen sehen in Simson den vollendeten Typus des im vorigen Verse geschilderten Kampfes der vereinzelten Klugheit einer immensen feindlichen Übermacht gegenüber. גדר: einschneiden, plötzlich in etwas einfahren. גדור: ein detachierter Truppenkörper, der wie ein Keil plötzlich in ein Gebiet einfährt. Gad sitzt ruhig an seiner Grenze, beunruhigt die Nachbaren nicht, allein, wenn angegriffen, schlägt er sie mutig zurück und verfolgt sie über die Grenze, עקב. Er bewahrt somit den frischen, kecken Mut, der, wenn gereizt, voll das Seinige tut. Das Entgegengesetzte von Dan.

Sforno on Genesis 49:19:1

גד גדוד יגודנו, after having said that Dan fights like a snake felling horse and rider, Yaakov now contrasts Gad’s mode of operation with that of Dan by saying that the Gadites act in groups. Moses also repeats this theme in Deut. 33,20 when he said וטרף זרועו קדקוד, “he tore off arm and scalp.”

Sforno on Genesis 49:19:2

והוא יגוד עקב, when he fells horse and rider he will cut off their heels.. This is because they will try to flee from his pursuit. Compare Exodus 23,27 ונתתי את כל אויביך אליך עורף, “I will make all your enemies flee from before you.”

Steinsaltz on Genesis 49:19

After the firstborn son of Bilha, Jacob addresses the firstborn of Zilpa, the maidservant of Leah: Gad, a troop, his troops, shall slash his enemies, and he shall slash their heel. ere and elsewhere, Gad is depicted as a tribe of warriors. 28

Tur HaArokh, Genesis 49:19:1

גד גדוד יגודנו, “Gad will experience having to face troops from time to time;” seeing that the territory of this tribe will be on the east bank of the river Jordan, and hence more exposed to hostile forces, military exercises will be a common experience in this tribe’s history.

Tur HaArokh, Genesis 49:19:2

והוא יגד עקב, “and he will troop back in their tracks.” Another way of saying that the Gadites will cut down their enemies while the latter are retreating. The Talmud uses this expression for cutting down trees. Alternately, Yaakov referred to the military courage of the members of this tribe who would wage battle both at the head of the army as well as at its rear.

Jewish Thought

The Midianites were not to be befriended or besieged, only encircled, as the Jewish people were not morally ready for a successful defense against them. Moses did not lead the battle against the Midianites, delegating Pinchas instead. The loot from the victory was divided to remind the people of their success, with a portion going to the temple treasury. The legislation regarding ritual purification of vessels owned by gentiles was in place due to the involvement of only twelve thousand people in the battle.

Akeidat Yitzchak 84:1:11

(2) Midrash Rabbah Numbers 21, explains that whoever treats the Midianites with mercy, will only wind up being abused by them, as happened to David, when the latter sent messengers to express his condolences at the death of their King Nachash. (ibid). (3) Apparently, G'd had not commanded an immediate campaign, rather at that point the injunction was not to befriend them or make peaceful overtures to them, al tatzor, means "do not besiege." Here too, only encirclement was the order of the day. Meanwhile the Jewish people were to be counted following the plague that had killed twenty four thousand of them. After that came the problem of the daughters of Tzelofchod and all that was entailed in that. The moral niveau of the Jewish people had not yet recovered to the point where they could have looked forward to a successful defence in the event of a Midianite attack. For that reason, G'ds advice was that they should stage a surprise attack, which would likely result in victory based on normal military considerations not involving hashgachah peratit, Divine intervention. The reason the campaign is referred to well in advance of its actual execution, is to include it with the report about the campaigns against Sichon and Og, which had been fought successfully by men who were morally entitled to wage war. The people were to appreciate that the men chosen for this campaign had to be such as would qualify on a moral basis. The report about distribution of the land of Israel to the men over twenty, plus those who had come out of Egypt, is, as Rashi says, to show that the dead inherited the living. In this way, both the people to be counted at this time as well as the ones who had left Egypt, would jointly share in inheriting the land. (4) Since the count of the warriors was to include only those who were free from sin, and who therefore qualified for entry into the land, Moses considered himself excluded. This is why he did not lead Israel into battle, personally. He had thought that this was a battle in which Joshua had to assume command, until G'd later repeated to him- after the section about the sacrifices and vows, "take revenge for Israel from the Midianites; after that you will die!" The emphasis in that verse is on the fact that he would die only after that had been accomplished, not prior to it. Moses, who had construed the meaning of the word tzaror as an infinitive, not as a directive, delegated Pinchas, who, since he had commenced the mitzvah was to be allowed to complete it. (5) G'd may not have commanded the females to be killed in order to give Moses a chance to still have a major share in carrying out that mitzvah personally. Moses was quite right in chiding the troops who allowed the very people to survive that had caused the plague to happen, and who already had the death of twenty four thousand Israelites on their conscience. Moses had not given such a command before, since he had taken it for granted that this part of the Midianite population would be killed by his warriors. He is not reported as including Pinchas in this reprimand, out of respect for the latter. On the other hand, Pinchas had not wanted to issue such instructions which, if wrong, could not have been corrected at a later date. The reason we have specific instructions for the temey-ey meytim, those who had defiled themselves through contact with corpses, and who have to remain apart from the main body of the people is, that this time only twelve thousand people were involved. Previously, when the whole army had been involved fighting Sichon or Og, and everyone had become defiled through contact with the dead, a separation would not have accomplished anything. Therefore, the legislation about ritual purification of vessels formerly owned by gentiles is in place here. (6+7) The repeated emphasis on the amount of the loot was to remind the people of the extent of the victory, coupled with the fact that they had not suffered any casualties at all. By dividing the loot into 5o% for those who had stayed behind in the camp, and appropriating 1/5ooth from the combatants, the temple treasury would in fact receive one tenth of one percent from the total loot, and the numbers would automatically be equal to the number of thousands listed for all the animals captured etc. The half was recorded to let us know the amount of the 10 per cent that Eleazar was entitled to as a tithe. Altogether, detailing the quantities which twelve thousand men had captured from a nation led by five kings, would remind the people of the impressive nature of their victory.

Midrash

In Shemot Rabbah 30:24, the text discusses the importance of maintaining justice and avoiding favoritism in judgment, using examples from biblical figures like judges and Nebuchadnezzar. It emphasizes the need for justice and charity. In Midrash Tanchuma Vayechi 12:3, it suggests that the redeemer at the end of days will come from the tribe of Gad. Bereshit Rabbah 98:15 discusses the tribes of Reuben and Gad aiding in conquering the land, while Bereshit Rabbah 99:11 focuses on the tribe of Dan and its attributes. In Bamidbar Rabbah 2:7, the text discusses the banners of the tribes and their symbolic meanings, while in Bamidbar Rabbah 2:10, it connects the tribes to the directions and angels. Lastly, in Bamidbar Rabbah 13:20, the offerings of the tribe of Gad are analyzed in relation to the exodus from Egypt and significant biblical figures.

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bamidbar Rabbah 2:10

“Those who encamp to the east, the banner of the camp of Judah, according to their hosts, and the prince of the children of Judah is Nahsḥon, son of Aminadav” (Numbers 2:3). “Those who encamp to the east, the banner of the camp of Judah…,” that is what is written: “The Lord founded the earth with wisdom, [established the heavens with understanding]” (Proverbs 3:19). The Holy One blessed be He created the four directions of the world: east, west, north, and south. East, from there light emerges to the world. West, the storehouses of snow, the storehouses of hail, cold, and heat emerge to the world. South, dews of blessing and rains of blessing emerge to the world. North, from there, darkness emerges to the world. Similarly, He surrounded His Throne with four beasts and, above them all, the Throne of Glory. Corresponding to them, (The four directions.) the Holy One blessed be He arranged the banners for Moses. The Holy One blessed be He said to him: ‘Moses, the east from which light emerges to the world, Judah will correspond to it, as he is the possessor of the kingdom, as it is stated: “Those who encamp to the east, the banner of the camp of Judah” (Numbers 2:3). With it, the tribe of Issachar, which is a possessor of Torah, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Likewise it says: “And those who encamp with it, the tribe of Issachar” (Numbers 2:5). With it Zebulun, which is a possessor of wealth, as it is written: “Zebulun [will dwell] at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Likewise it says: “The tribe of Zebulun…” (Numbers 2:7). “All those counted for the camp of Judah…they shall travel first [rishona]” (Numbers 2:9), as the Torah is called rosh: “I was crowned from the distant past [merosh]” (Proverbs 8:23), (Torah here is a reference to Issachar.) and it says: “For in the shadow of wisdom, in the shadow of money” (Ecclesiastes 7:12), (Money here is a reference to Zebulun.) and it says: “Their king passed before them and the Lord is at their head” (Micah 2:13). (The king is a reference to Judah.) You find that everywhere Judah is first: first for encampment, as it is stated: “Those who encamp [to the east, the banner of the camp of Judah]” – first for travel. As it is stated: “They shall travel first” (Numbers 2:9). For offerings, Judah is first, as it is stated: “The one who presented [his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah]” (Numbers 7:12). For war, Judah is first, as it is stated: “Who will ascend first against the Canaanites for us…? The Lord said: Judah will ascend” (Judges 1:1–2). And one verse says: “The Lord said: Judah first” (Judges 20:18). When the herald (Who will announce the redemption of Israel.) comes, Judah will receive the tidings first, as it is stated: “The feet of the herald are upon the mountains, announcing peace. Celebrate your feasts, Judah” (Nahum 2:1). That is from the east. The south, dews of blessing and rains of blessing emerge from it to the world. The tribe of Reuben will correspond to it, as he is a penitent. Penitence is a fine attribute, and the mercy of the Holy One blessed be He comes upon people when they repent. That is what is written: “The banner of the camp of Reuben is to the south…” (Numbers 2:10). With it, Gad, which was the possessor of a regiment, as it is stated: “Gad will wage war by regiment” (Genesis 49:19); Reuben with repentance, Gad with power, and Simeon in the middle to atone for it. (For the sin done with the daughters of Midyan at the Shitim (Number 25:1–9, 14–15).) That is what is written: “And those who encamp with it, the tribe of Simeon” (Numbers 2:12), “and the tribe of Gad” (Numbers 2:14), “all those counted of the camp of Reuben…they shall travel second” (Numbers 2:16), as penitence is second to the Torah. After these two banners traveled, the Levites would transport the Tabernacle; that is what is written: “The Tent of Meeting, the Levite camp, shall travel [in the midst of the camps]” (Numbers 2:17). West, the storehouses of snow, the storehouses of hail, cold, and heat, and corresponding to them, Ephraim, Manasseh, and Benjamin. Who can withstand snow and hail? It is Ephraim, Manasseh, and Benjamin, as it is stated: “Rouse Your might before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). The Divine Presence is always in the west, on the border of Benjamin, as it is stated: “Of Benjamin he said: The beloved, [the Lord will dwell in safety with him; He covers over him all the day, and He rests between his shoulders]” (Deuteronomy 33:12). That is what is written: “The banner of the camp of Ephraim according to their hosts is to the west…” (Numbers 2:18), “with it, the tribe of Manasseh…” (Numbers 2:20), “and the tribe of Benjamin, and the prince…” (Numbers 2:22), “all those counted for the camp [of Ephraim]…they shall travel third (Numbers 2:24). Strength is fitting for Torah and repentance, so that a person will strengthen himself in Torah and overcome his evil inclination. North, from there darkness emerges to the world, and corresponding to it, the tribe of Dan. Why? It is because it brought darkness to the world with idol worship. Yerovam crafted two golden calves, and idol worship is darkness, as it is stated: “Their actions are in the dark” (Isaiah 29:15). Yerovam circulated throughout Israel and it was only the tribe of Dan that accepted it from him, as it is stated: “The king consulted, and he crafted two golden calves…and he placed one in Dan” (I Kings 12:28–29). That is why the Holy One blessed be He commanded that Dan would encamp in the north. That is what is written: “The banner of the camp of Dan is to the north…” (Numbers 2:25). With it, the tribe of Asher, which illuminates the darkness, as it is stated: “And of Asher he said: Blessed…and he dips his foot in oil” (Oil is used to light up the darkness.) (Deuteronomy 33:24). Likewise it says: “And those who encamp with it, the tribe of Asher” (Numbers 2:27). With it, Naphtali, who is filled with blessing in order to provide sustenance, just as it is written: “Naphtali, his desire is satisfied, [and full with the blessing of the Lord]” (Deuteronomy 33:23). Likewise it says: “and the tribe of Naphtali” (Numbers 2:29). “All those counted for the camp of Dan…they shall travel last by their banners (Numbers 2:31), as anyone who engages in idol worship goes backward and not forward. That is why it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding”(Proverbs 3:19). Just as the Holy One blessed be He created four directions and four banners corresponding to them, so, too, He surrounded His throne with four angels: Mikhael, Gavriel, Uriel, and Refael. Mikhael was to His right, corresponding to Reuben. Why is his name called Mikhael? When Israel crossed the sea, Moses broke out in song: “Who is like You [mikhamokha]” (Exodus 15:11). When he concluded the Torah, he said: “Yeshurun, there is none like God [ein kael]” (Deuteronomy 33:26). Mi khamokha, ein kael, that is Mikhael. Uriel to his left, corresponding to Dan that was in the north. Why is his name called Uriel? It is because of the Torah, Prophets, and Writings with which the Holy One blessed be He atones for it, (For the tribe of Dan.) and illuminates for Israel, as it is stated: “Arise, shine [ori], for your light has come [and the glory of the Lord has shone upon you]” (Isaiah 60:1). And David said: “The Lord is God [el], He has illuminated for us” (Psalms 118:27); that is Uriel. Likewise, it says: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Gavriel before Him, corresponding to the kingdom of Judah, Moses, and Aaron, who were in the east. (The directions are defined relative to somebody facing east. Therefore, the front is east, the back is west, to the left is north and to the right is south.) Why was his name called Gavriel? Regarding Judah, it is written: “For Judah prevailed [gavar] over his brothers” (I Chronicles 5:2), and regarding Moses, it is written: “He called to Moses” (Leviticus 1:1), and it is written: “He called his name Pele Yoetz El Gibor” (Isaiah 9:5). That is Gavriel. Refael, corresponding to Ephraim. Why was his name called Refael? It was in order to heal [lerapot] the breach of Yerovam, who emerged from Ephraim that is in the west. “God [el], please, heal [refa] her now” (Numbers 12:13).

Bamidbar Rabbah 2:7

“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, (The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21).) from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem (Of that name.) with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). (The allusion to the olive tree is based on the fact that it produced olive oil [shemen].) Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. (The banners of Ephraim and Manasseh shared the same background.) On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

Bereshit Rabbah 98:15

“Gad, a troop will slash his enemies, and he will slash their heel” (Genesis 49:19). “Gad, a troop will slash his enemies” – when Israel was conquering and distributing the land, the tribes of Reuben and Gad were with them, and they had left their children when they were young. (These tribes asked for portions of land on the eastern side of the Jordan. Moses agreed, on the condition that they would cross the Jordan and aid the rest of the tribes in conquering the land from the Canaanite nations (see Numbers 32:20–27). The men of these tribes settled their families on the eastern side of the Jordan, aided the rest of the tribes during the fourteen years of conquest and distribution of the land, and only then returned to their families, at the behest of Joshua (see Joshua 22:1–9). ) One whom they left at the age of ten, they found him twenty-four years old. One whom they left at the age of twenty they found him thirty-four years old. Three wicked families confronted them: Yetur, Nafish, and Kedma; that is what is written: “In the days of Saul, they waged war with the Hagrites, [who fell into their hand, and they dwelled in their tents across all the east of the Gilad]” (I Chronicles 5:10). (The families of Yetur, Nafish, and Kedma descended from Ishmael (see Genesis 25:13–15). They are called Hagrites after Hagar, Ishmael’s mother. ) Rabbi Yehoshua bar Neḥemya said: “In the days of Saul” – this is Joshua. Why does it call him Saul [Sha’ul]? Because the kingship was borrowed [she’ula] in his hand. (Joshua, the Judges, and King Saul were caretakers of the kingdom until the true king, a descendant of the tribe of Judah, would assume the throne.) These would grow their hair, and those would grow their hair; these would grow their hair until they would see their children, and these would grow their hair until they would see their fathers. (The men and children of Reuben and Gad would grow their hair as a sign of anguish until they could be reunited. ) And the Ishmaelites would grow their hair. (Consequently, when they returned, the fathers had difficulty distinguishing between their children and the Ishmaelites.) The Holy One blessed be He placed into the heart of the children, and they would say: ‘Answer us, Lord, answer us, God of Abraham, God of Isaac, and God of Israel, answer us.’ That is what is written: “They were aided against them, and the Hagrites…were delivered into their hand, [for they cried out to God in the battle, and He acceded to their entreaty]” (I Chronicles 5:20). Due to what merit? Rabbi Levi and the Rabbis: The Rabbis said: Due to the blessing of Jacob, who said: “Gad, a troop will slash his enemies,” a troop will come to slash them and they will slash the troop. Rabbi Levi said: Due to the blessing of Joshua. That is what is written: “He said to them, stating: [Return to your tents] with much wealth…[divide the spoils of your enemies with your brethren]” (Joshua 22:8).

Bereshit Rabbah 99:11

“Dan will avenge his people, as one of the tribes of Israel” (Genesis 49:16). “Dan will avenge his people, [as one [ke’aḥad] of the tribes of Israel]” – like the most special [kamyuḥad] of the tribes, which is Judah. Another matter: “As one” – like the single One of the world, who needs no assistance in war, as it is stated: “I have trodden the winepress alone” (Isaiah 63:3), so, Samson, who descended from Dan, did not need others to assist him – without a sword, with but the jawbone of a donkey. “Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17). “Dan will be a serpent on the road, a viper” – all the beasts go in pairs, but the serpent goes on the road only alone. Another matter: “Dan will be a serpent on the road” – just as a serpent is vindictive, so was Samson, as it is stated: “Let me take vengeance once” (Judges 16:28). When Jacob saw him, he said: “For your salvation, I await, Lord” (Genesis 49:18). This one will not bring salvation, which will come only from Gad, as it is stated: “Gad, a troop will slash his enemies, and he will slash their heel [akev]” (Genesis 49:19), [alluding] to the one who will come at the End [be’akev]: “Behold, I am sending Elijah the prophet to you” (Malachi 3:23), who was from the tribe of Gad. That is why it says: “And he will slash their heel [akev].”

Midrash Tanchuma, Vayechi 12:3

Gad, a troop shall troop upon him; but he shall troop at the end (Gen. 49:19). That is to say, the redeemer who will come at the end of days will descend from Gad, for he was one of the last to come: Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord (Mal. 3:23). And Elijah descended from Gad. Hence it is said: But he shall troop in the end.

Shemot Rabbah 30:24

Another matter, “these are the ordinances,” that is what is written: “So said the Lord: Maintain justice and perform acts of charity” (Isaiah 56:1). That is what the verse states: “These too are for the wise: Showing favor in judgment is no good” (Proverbs 24:23). The Holy One blessed be He said: ‘What caused the judges to know how to judge? It is due to the fact that you received the Torah in which it is written: “These are the statutes, ordinances, and laws”’ (Leviticus 26:46). But know that “showing favor in judgment is no good.” What is “no good”? When a judge sits and judges truthfully, the Holy One blessed be He forsakes the heavens of heavens, as it were, and rests His Divine Presence alongside him, as it is stated: “And that the Lord would establish judges for them, and the Lord would be with the judge” (Judges 2:18). When He sees that he is showing favor, He removes His Divine Presence, as it were, and ascends heavenward. The angels say to Him: ‘Master of the universe, what is disturbing You?’ He says to them: ‘I saw that the judge is showing favor and I departed from there,’ as it is stated: “Because of the robbery of the poor and the groans of the needy, the Lord says: Now I will arise” (Psalms 12:6). What does the Holy One blessed be He do? He draws His sword against him, to apprise that there is a Judge on high, as it is stated: “Beware of the sword, for fury by the sword will be for iniquity, so that you will know that there is punishment [shadun]” (Job 19:29); it is written shadin, (The word is traditionally written with a yod, such that it reads shadin, but it is traditionally pronounced shadun, as though written with a vav.) that there is justice [sheyesh din] in the world. Therefore, Solomon said: “These too are for the wise: Showing favor in judgment is no good.” The Holy One blessed be He said to him: ‘It is not good for you that I forsake you, as it is stated: “The Lord is good; He is a stronghold on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). That is why it is written: “So said the Lord: Maintain justice and perform acts of charity,” and I will bring Myself close to you, as it is stated: “For My salvation is soon to come”’ (Isaiah 56:1). Likewise you find regarding Nebuchadnezzar. When he saw the dream, Daniel entered to him and saw that [God] was destined to drive him away, as it is stated: “You will be driven from men” (Daniel 4:29). He pretended to be trembling and fearful, as it is stated: “Then Daniel, whose name was Beltshatzar, was astonished for some time [and his thoughts terrified him]” (Daniel 4:16). [Nebuchadnezzar] said to him: ‘Why are you afraid?’ [Daniel] said to him: ‘I see the dream but I am unable to say it,’ and said to him: “My lord, may the dream be for your enemy, and its interpretation for your foe” (Daniel 4:16). One who expounds this verse renders Daniel one who spoke impudently vis-à-vis the Most High, as he said to Nebuchadnezzar: “My lord, may the dream be for your enemy.” There was no greater enemy of his than the Holy One blessed be He, as [Nebuchadnezzar] had destroyed His house and exiled His children. Moreover, Israel, too, was his enemy, and he was cursing them. (It was as though Daniel was cursing them by wishing upon them Nebuchadnezzar’s dream. ) However, Daniel directed his heart to the Holy One blessed be He, and said: ‘My Master who is in Heaven, bring this dream upon this enemy of Yours.’ Nebuchadnezzar said to Daniel: ‘I saw in my dream: “Behold, a tree in the midst of the land…and there was food for everyone in it”’ (Daniel 4:7, 9). This [symbolizes] a king who issues an edict, blockades the sea and everyone dies; he lifts the blockade on the sea and everyone lives. Therefore, “there was food for everyone in it.” Once [Daniel] told him the meaning of the dream, [Nebuchadnezzar] said to him: ‘What is your advice to me?’ He said to him: “Therefore, king, let my counsel be acceptable to you: redeem your sins with charity” (Daniel 4:24). The Holy One blessed be He said to [Daniel]: ‘I conveyed [the value of] charity to Abraham, as it is stated: “For I have known him, so that he will command…[to perform acts of charity]” (Genesis 18:19), and you say to this wicked one: “Redeem your sins with charity”?’ (God did not want Nebuchadnezzar to know that he could expiate his sins via charity. ) Rather, he said to Nebuchadnezzar: ‘Perform acts of charity and open your storehouses’ because he saw that Israel had departed Jerusalem naked, without the value of a peruta in their possession. That is why he said to him to perform acts of charity. (Daniel’s intention in advising Nebuchadnezzar was to provide for the destitute Jewish refugees for the benefit of the Jews, not for the benefit of Nebuchadnezzar. ) He opened his storehouses and he was supporting Israel for twelve months. “At the end of twelve months [he was walking atop the royal palace of Babylon]” (Daniel 4:26). Nebuchadnezzar heard the sound [of a crowd] gathering. He said: ‘From where is that sound coming?’ They said to him: ‘It is those poor people to whom you said to give a portion, and we have been distributing it to them for twelve months, as you said.’ He said: ‘Had it not been for the wealth that I had, with what would I have constructed this entire province in my honor, as it is stated: “The king spoke, saying: Is this not the great Babylon?” (Daniel 4:27), and I am wasting all my property? If my property will be gone, I will have no honor.’ He locked the storehouses. Once he said that, a Divine Voice responded to him from Heaven, as it is stated: “While the matter was yet in the mouth of the king, a voice fell from the heavens: [To you it is said, King Nebuchadnezzar, the kingdom is removed from you]” (Daniel 4:28). What caused you to sit in tranquility for twelve months? It was the charity. If for this wicked one it is so, for Israel all the more so. That is, “maintain justice and perform acts of charity” (Isaiah 56:1). This is analogous (This analogy pertains to the continuation of the verse cited above from Isaiah, “for My salvation is soon to come” (Isaiah 56:1). ) to a person who entered a province and heard that a gladiatorial exhibition was taking place. He went and he asked a gladiator: ‘When will the gladiatorial exhibition take place?’ He said to him: ‘It is far off.’ He went and asked the one staging the exhibition. He said: ‘It is soon.’ That one said: ‘Did I not ask the gladiator, and he said it was far off?’ He said to him: ‘You thought to ask the gladiator? Does he wish me to stage the exhibition? Does he not know that he will participate and be killed?’ So too, Israel asked Bilam: ‘When will the salvation be?’ He said to them: “I see him, but not now; I behold him, but not near” (Numbers 24:17). The Holy One blessed be He said to them: ‘Is this what you thought? Do you not know that ultimately Bilam will descend to Gehenna and does not want My salvation to come? Rather, emulate your patriarch: “For Your salvation I await, Lord” (Genesis 49:18). Anticipate salvation, as it is near.’ That is why it is stated: “For My salvation is soon to come” (Isaiah 56:1). Another matter, “for My salvation is soon to come,” ‘for your salvation is soon’ is not written, but rather, “My salvation.” May His name be blessed. Had the matter not been written, it would have been impossible to say it. The Holy One blessed be He said to Israel: ‘If you do not have merit, I will do it for My sake. As it were, all the days that you are there in distress, I am with you, as it is stated: “I will be with him in distress” (Psalms 91:15). And I will redeem Myself, as it is stated: “He saw that there was no man and He was astonished…[His arm brought salvation for Him]”’ (Isaiah 59:16). Likewise it says: “Rejoice greatly, daughter of Zion; cheer, daughter of Jerusalem: Behold, your king will come to you; he is righteous and redeemed” (Zechariah 9:9). ‘And redeeming,’ is not written here, but rather, “redeemed.” (Although the plain meaning of the verse refers to a human king, the midrash takes it to allude to God, who is described as redeeming Himself. ) That is, even if you do not have actions to your credit, the Holy One blessed be He will do it for His sake, as it is stated: “For My salvation is soon to come.” Another matter, “maintain justice and perform acts of charity,” (Isaiah 56:1), that is what is written: “I performed justice and acts of charity; do not leave me to my oppressors” (Psalms 119:121). Israel said to Him: ‘Master of the universe, see that we are seeking to perform justice and acts of charity, but we fear the idolaters; do not deliver us into their hands.’ That is, “I have performed justice and acts of charity.” This is analogous (The following analogy pertains to the conclusion of the verse in Isaiah 56:1, which states “and My righteousness to be revealed.” ) to a merchant who sought to travel on the road, but heard that there were robbers on the road. What did he do? He took his merchandise and exchanged it for gems and diamonds. He set out on the road and the robbers apprehended him. They said to him: ‘What do you have in your possession?’ He said to them: ‘Glassware.’ They said to him: ‘How much is this worth?’ He said to them: ‘Two for a sela, three for a sela.’ They said to each other: ‘For this will we kill him?’ They left him alone. He entered the city. He began opening the chests and he sat and began selling. Those robbers entered and saw him sitting and selling. They said to him: ‘How much for this?’ He said: ‘This is for twenty gold pieces, that is for thirty gold pieces.’ They said to him: ‘Are you not the one who said to us on the way: Two for a sela, three for a sela?’ He said to them: ‘Yes. However, at that moment I was in a place of death. (I said so because my life was in danger. ) Now, if you do not give me its price, you will not take it.’ So it is for Israel. In this world, one who performs mitzvot does not know the reward to be given for them. However, in the World to Come, when they see the reward given for mitzvot, they will be astonished, as the entire world is not able to contain the reward, as it is stated: “They never take heed, they did not they listen; no eye has seen [besides You, God, that which He will do for one who awaits Him]” (Isaiah 64:3). Have they never heard? It is, rather, that they are unable to hear the reward given for mitzvot. (In this world, they cannot comprehend the reward given for mitzvot. ) That is why it is stated: “For My salvation is soon to come, [and My righteousness to be revealed]” (Isaiah 56:1). The Holy One blessed be He said: ‘I will bring the salvation, as it is stated: “Salvation belongs to the Lord” (Psalms 3:9). One who performs justice, I write in his regard that he brings the salvation near.’ Likewise, you find regarding Yehoshafat, who appointed judges, as it is stated: “He appointed judges” (II Chronicles 19:5). When the children of Amon and Moav came, they were standing, and the Holy One blessed be He was waging their war, as it is stated: “For the war is not yours, but God’s” (II Chronicles 20:15), just as Moses our master, may peace be upon him, said: “The Lord will wage war for you” (Exodus 14:14). Why? Because they performed justice, they caused the salvation to come. That is why it is stated: “Maintain justice and perform acts of charity, for My salvation is soon to come” (Isaiah 56:1). That is, “these are the ordinances.” What is written thereafter? “If you purchase a Hebrew slave, [six years he shall work, and in the seventh he shall go free]” (Exodus 21:2).

Mishnah

One can only testify to a man's death if they saw his face with the nose, not relying on distinguishing marks or personal belongings. Testimony can only be given after the soul has departed, and only if the body was witnessed up to three days following death. Rabbi Yehuda ben Bava emphasizes that decomposition rates vary and general guidelines cannot be established.

Mishnah Yevamot 16:3

One may testify that a man died only if he can testify about seeing the countenance [partzuf ] of the face with the nose, as this allows one to identify the individual with certainty. Although there are distinguishing marks [simanim] on his body and his personal belongings, which appear to indicate his identity, one may not rely on these as identification. Furthermore, one may not testify that a person died until his soul actually departs. And even if one saw him cut open and severely wounded, or crucified, or with a wild animal eating parts of him, he may not testify that he died. Additionally, one may testify to someone’s death only when the body was witnessed up to three days following death and not after that, since the appearance may change due to decomposition. Rabbi Yehuda ben Bava says: One cannot establish general guidelines for this matter because not every person, nor every place, nor every hour is identical. Decomposition is not uniform. It occurs at different rates in different situations.

Musar

Repentance should be done while a person is still subject to temptation, as exemplified by the tribe of Gad. The heroism of conquering passions is necessary for the reward of suppressing them, as seen in Avot 4,1. Gad's repentance, shown through their heroism in compensating for their past conduct, serves as a model for wholehearted repentance.

Shenei Luchot HaBerit, Torah Shebikhtav, Bamidbar, Nasso, Beha'alotcha, Torah Ohr, Bamidbar 78

The third element of repentance, that it be performed while a person is in his prime, when he is still subject to the temptation of the evil urge, is represented here by the tribe of Gad. The Mishnah in Avot 4,1, which describes a hero as a person who can conquer his passions, clearly shows that unless one has such passions, one does not qualify for the reward of having suppressed them. On Psalms 112,1, אשרי איש ירא את ה', "happy the man who fears the Lord," Rabbi Joshua ben Levi says that it refers to someone who does penitence while he is yet a man, in full possession of all his virility (Avodah Zarah 19a) [After all, why should a G–d-fearing woman not be described as happy? Ed.] The men of Gad were known as heroes. We know this from Genesis 49,19, when Jacob described him as turning the tables on any raiders. Compare Jerusalem Talmud Sotah 8,5. The heroism described there refers to his repentance, his sin having being due to his haste. Moses accused the members of that tribe by saying: "Shall your brothers go to war and you will sit it out here?" (Numbers 32,7) Note that although Gad was junior to Reuben, he was the first to make the request to stay in Trans-Jordan. Having been chastened by Moses, this tribe did more than it had been asked to do so as to compensate for its unbecoming conduct. This teaches that when repenting one should do so as wholeheartedly as the members of Gad and Reuven.

Quoting Commentary

The banner of Reuven, Shimon, and Gad in Numbers represents humility, as Reuven confessed his mistake without shame, Shimon's descendants were likely to be humble due to their profession, and Gad led battles humbly. The order of Reuven and Gad in Numbers 32 was switched because Gad initiated the settlement idea, and they were known for their fearlessness. The repetition of the word "number" in Isaiah 65 is considered elegant in Hebrew. Gad's name in Bereshit 30 was spelled without the letter א to symbolize his fortunate nature. Yehudah's signet ring in Bereshit 38 likely bore the image of a lion. The footsteps of the sheep in Song of Songs represent following God, and in Psalms, footsteps are used to spy and lead pursuers. The destiny of Gad in Genesis 49 was one of cautious optimism according to commentators. Moses also acknowledged Gad's military success in Deuteronomy 33. In Yevamot 16, a cut on the body was not considered a definitive sign of death. The construction of words in Genesis 30 and 49 are similar.

Chizkuni, Genesis 30:20:1

יזבלני אישי, “my husband will make a home with me.” The word is a composition of two words. Examples of similar constructions are found in Jeremiah 10,20: my sons will leave me; as well as in Genesis 49,19 גדוד יגודני, “troops will be called up from the tribe of Gad.”

German Commentary on Mishnah Yevamot 16:3:5

selbst wenn man ihn zerschnitten. D. h. mit Schnittwunden bedeckt. מגיד [vgl. auch Ohalot I, 6] von גִיֵּד, syr. ܓܰܝܶܕ, denominat. von גיד, eigentlich = die Sehnen zerschneiden, dann überhaupt=zerstückeln, zerschneiden; oder auch von einer Wurzel גוד [= bibl. גדד] = schneiden, cf. Gen. 49, 19, Dan. 4, 11. 20. — Selbst wenn der Schnitt an einer Stelle des Körpers sich befand, wo er lebensgefährlich ist, gilt er nicht als sicheres Kennzeichen, da er vielleicht mit einem scharfen Instrument geführt war und noch geheilt werden konnte, Jeb. 120 b.

Ibn Ezra on Isaiah 65:12:1

ומניתי And I will number. The repetition of the same root is considered as an elegance in Hebrew. Comp. גד גדוד עודנו Gad, a troop shall overcome him (Gen. 49:19); דן ידין Dan shall judge (ibid. 16). Thus the verb ומניתי is used because of מני at the end of the preceding verse; it means I shall number; comp. מונה that telleth (Jer. 33:13)

Kli Yakar on Numbers 2:3:3

The banner of Reuven, Shimon, and Gad follows. It represents humility, the head of all character traits, because Reuven was not ashamed to confess regarding the incident with Bilhah, and an arrogant person would be ashamed to confess. From Shimon came forth poverty stricken teachers and scribes, who are more likely to be humble, and Gad went at the head of the battle in humility, as it says (Bereishis 49:19): “And it will troop back in its tracks (עקב),” which represents humility as it says (Mishlei 22:4): “In the wake (עקב) of humility comes fear of Hashem.”

Rabbeinu Bahya, Bereshit 30:11:1

ותאמר לאה בגד , “Leah said ‘in my good fortune;’” Rashi says that this reflected the fact that Gad was born without a foreskin. If we follow the reasoning behind this we may be able to account for the missing letter א in the word בגד which should really have been spelled באגד. He would have been the tenth male Jew to have been circumcised as he was preceded by Avraham, Yitzchak, Yaakov, Reuven, Shimon, Levi, Yehudah, Dan and Naftali. He is counted as the tenth although he was born without a foreskin. Had his name been spelled with the letter א, its numerical value would have been 10. Seeing that actually he did not need to be circumcised, the Torah omitted the letter א of his name. If we nonetheless read the name as if it had been spelled wih the letter א included, this was to indicate that G’d guided Leah to make his name גד, meaning גדי, i.e. a fortunate person, a lucky person. Historically speaking, there is evidence that the tribe of Gad was very successful in war, something alluded to already in Yaakov’s blessing in Genesis 49,19 גד גדוד ידודנו והוא יגד עקוב, “Gad will recruit a regiment and not one of its members will be missing (Rashi).”

Rabbeinu Bahya, Bereshit 38:18:1

חותמך ופתילך ומטך אשר בידך, “your signet, your wrap, and your staff which is in your hand.” According to the plain meaning of the text the word חותמך refers to a ring used to seal documents. Possibly, Yehudah’s signet ring bore the image of a lion seeing that his father described him as גור אריה, “a lion cub” in Genesis 49,19. Rashi explains that the word ופתילך means “your wrap,” a garment with which he covered himself. Concerning this Nachmanides disagrees, saying that it is not logical that Yehudah would give a harlot a garment of his without which he would remain naked. Moreover, how is it possible that the Torah would describe a שמלה as a פתיל? Besides, why would this garment be described by Tamar as הפתילים i.e. as garments in the plural in verse 25? If one were to say that the word פתיל refers to the ציצית, the fringes, how can we assume that Yehudah would treat the fringes in such a desultory manner, i.e. giving the part of the garment which lends it some sanctity to a harlot? Nachmanides therefore concludes that פתיל is a small cloth such as a kerchief used to wear around the neck or part of the head. It is still a common practice in the Orient that distinguished people wear such a piece of attire. It is called פתיל as it is short like a שושיפא, short cloak. (Compare Onkelos on Deut. 22,17 where שמלה, bed-sheet, is translated as שושיפא.)

Rashi on Psalms 56:7:1

They lodge, they hide They lurk and lodge in the place they hope I will go, and they watch my steps (traces in French, tracks, explained in Gen. 49:19, Song of Songs 1:8) to spy on me and to lead pursuers there. All this he would complain about the wicked of Israel: that they would lie in wait for him and out of fear of them he had fled to Achish.

Rashi on Song of Songs 1:8:2

Go forth in the footsteps of the sheep. Look at the footsteps, the way that the sheep went, and the footsteps are discernible;” traces in O.F. There are many similar instances [of עקב in Scripture, “and Your footsteps וְעִקְּבוֹתֶיךָ were not known,” (Tehillim 77:20. ) [and] “your steps עֲקֵבָיִךְ were cut off,” (Yirmiyahu 13:22. ) [and] “And it will return on its heel עָקֵב,” (Bereishis 49:19. ) [meaning] that they will return in their tracks. (Alternatively, one who seeks God [symbolized by the shepherd], should follow the footsteps of the flock until he reaches the “shepherd.” (Sefer Duda’im) ) You go on that path. And pasture your kids

Tribal Lands, Chapter 10; Gad 15

Gad shall be raided by raiders, But he shall raid at their heels. Genesis 49:19

Tribal Lands, Chapter 10; Gad 19

In declaring Gad’s destiny, dying Jacob played with the root of his son’s name over and over again: “Gad gedud yigudenu ve-hu yugad ekev” (Gad might be trampled by troops, but he will trample at their heels! Genesis 49:19). I base this translation on the approach of most commentators, who saw in Jacob’s words a cautious optimism. You, Gad, will be attacked repeatedly, but in the end you shall triumph. (Ibn Ezra, Ramban, Radak, Ralbag. See also BR 98:15.) Others (Rashi, Rashbam, Bekhor Shor.) prefer a wholly positive reading: “Gad, troops shall form in your wake, and you will soldier at their heels!”

Tribal Lands, Chapter 10; Gad 40

Gad, by contrast, was blessed by Jacob: “He shall raid at [his enemies’] heels” (Genesis 49:19). And this was amplified by Moses: “He executed the Lord’s judgments/And His decisions for Israel” (Deuteronomy 33:21).

Tur HaArokh, Numbers 32:2:1

ויבואו בני גד ובני ראובן, :”The Children of Gad and the Children of Reuven came, etc. In the preceding verse where the background to the quest of the tribes has been described, the tribe of Reuben is mentioned ahead of the tribe of Gad. Why did the Torah switch the order here? On the one hand, Reuven was the descendant of Yaakov’s major wife Leah, whereas Gad was the son of one of the handmaidens. On the other hand, it was the Children of Gad who had conceived the whole idea of settling on the east bank of the Jordan. Not only that, we know from Yaakov’s blessings in Genesis 49,19 as well as from Moses’ blessing of Gad in Deut. 33,20, that this tribe was militant and fearless. Their members did not consider that their relative isolation on the east bank from the other tribes would pose security problems for them.

Talmud

Rebbi Meïr compares the wise man and the fool by stating that the wise man's eyes are in his head, while the fool's are in his legs. Rebbi Abba Mari emphasizes that the wise man can foresee the outcome of his actions, using the example of Gad from Genesis 49:19 as someone who is able to outsmart those who try to harm him.

Jerusalem Talmud Sotah 8:10:3

Rebbi Meïr said: It is written (Eccl. 2:14.) , “the wise man’s eyes are in his head.” The stupid one’s are where? In his legs (This parallels the German saying that one must have in one’s legs what he does not have in his head.) . Rebbi Abba Mari said, the wise man knows what will be the final outcome when he starts something. “Gad, a troop will gang up on him (Gen. 49:19. The reference naturally is to the entire verse, “Gad, a troop will gang up on him but he will catch their heel.”) .” A troop comes to rob him, and he robs them.

Targum

The tribe of Gad will be a strong armed troop, leading their brothers in war, passing over the Jordan and subduing the land, returning with much property and living in peace in their inheritance.

Onkelos Genesis 49:19

[From the house of] Gad will be an assailing [armed] troop[s will pass over the Jordan before their brothers to war]; he will be a troop at their heels [and they will return to their land with much property].

Targum Jerusalem, Genesis 49:19

From the house of GAD will go forth hosts arrayed in arms. They will bring Israel over Jardena put them in possession of the land of Kenaan, and afterwards return in peace to their tabernacles.

Targum Jonathan on Genesis 49:19

The tribe of Gad with the rest of the tribes will, armed, pass over the streams of Arnona and subdue before them the pillars of the earth, and armed will they return into their limits with much substance and dwell in peace beyond the passage of Jardena; for so will they choose, and it shall be to them to receive their inheritance.

מֵאָשֵׁ֖ר שְׁמֵנָ֣ה לַחְמ֑וֹ וְה֥וּא יִתֵּ֖ן מַֽעֲדַנֵּי־מֶֽלֶךְ׃ 20 J Asher’s bread shall be rich, And he shall yield royal dainties.
In Chasidut, the stones on the Choshen Mishpat correspond to the tribes of Israel based on their attributes and actions, with Asher linked to olive oil representing wisdom and the importance of this resource. Ibn Ezra, Rashbam, and Kli Yakar highlight Asher's provision of oil for kings and the Temple, while Midrash explains Asher's favor due to his beautiful daughters and rich land. The gemstone for Asher, called תרשיש, reflects the richness of their land portion in Israel, providing luxurious and delicious food fit for kings according to Targum.

Chasidut

In Kedushat Levi, the author explains how the different stones on the Choshen Mishpat correspond to the tribes of Israel, with each stone symbolizing specific attributes and characteristics of the tribes. In Mei HaShiloach, the stones on the Choshen Mishpat are linked to the tribes based on their qualities and actions, such as the tribe of Yehuda being associated with carbuncle due to its varied attributes, and the tribe of Levi being connected to smaragd because of its refined fear of God. Additionally, Sefat Emet discusses how the verse about Asher's bread being rich on Shabbos symbolizes the connection between the tribes and the source of life force, with Asher serving as the final link in transmitting this life force to all creation. Finally, Bnei Yissaschar explains how the tribe of Asher, associated with olive oil, represents wisdom and the importance of this resource in their portion of the land.

Bnei Yissaschar, Shevat 1:8:1

According to the order of their banners [in the wilderness], this month relates to the Tribe of Asher, about whom it is written: “Asher’s bread will be rich, [And he will produce delicacies fit for royalty]” (Gen. 49:20); and also, “May he dip his foot in oil” (Deut. 33:24), because there was much olive oil in his portion [of the land], and every place where olive oil is found, there Wisdom is found.

Kedushat Levi, Genesis, Vayechi 18

Genesis 49,20. “Asher’s bread shall be rich, and he ‎shall yield royal delicacies.” [Our author sees in ‎these banal sounding words of Yaakov an allusion to something ‎on a far loftier level; Ed.] Looking forward to a state of ‎the nation on a far higher spiritual level, Yaakov uses a simile ‎familiar to earth-bound people in order to allude to loftier ‎concepts. The greatest satisfaction, pleasure, a human being ‎whose primary occupation is to serve his Creator can experience, ‎is that his Creator is pleased by his efforts. Yaakov foresees that ‎the tribe of Asher, collectively, will succeed in attaining such an ‎objective. He expresses it by foreseeing Asher as “serving ‎delicacies to the King of Kings.” ‎

Mei HaShiloach, Volume I, Exodus, Tetzaveh 4

“And you shall set it [the Choshen Mishpat] with four rows of stones; a carnelian [or carneol, or saridus], a topaz, and a smaragd [or carbuncle, or emerald, or agate] shall be the first row of stones. And the second row shall be a carbuncle [also turquoise, ruby, emerald, garnet], a sapphire, and a diamond. And the third row shall be an opal [also ligure, jacinth], an agate, and an amethyst. And the fourth row shall be a beryl [also chrysolite, topaz], and an onyx, and a jasper …” (Shemot, 28:17). Carnelian represents the tribe of Reuven, for its name in Hebrew, odem, is closely related to adom, red, the color of simcha. The name Reuven comes from the word for sight (see Bereshit, 29:32), for with all his dealings and words he always sees himself standing in the presence of God, and God then illuminates his eyes. This causes man to experience great joy, as it is written (Mishlei, 15:30), “the heart rejoices at the illumination of the eyes.” Topaz represents the tribe of Shimon, for the tribe of Shimon possesses great depths in Torah knowledge, yet before they can bring them forth into actuality the must undergo refinement. Therefore Rabbi Shimon bar Yochai (the famous figure in the Talmud and author of the Zohar), since he was from the tribe of Shimon, possessed a depth of understanding in Torah knowledge on the level of Moshe Rabeynu. Topaz or Pitdah hints at this, for its first and last letters spell “mouth” and the remaining letters, Tet and Dalet, are the letters just before Yud and Hei in the Hebrew alphabet. Yud Hei teach of the depth of wisdom (Yud Hei are the first two letters in God’s ineffable name, the Tetragrammaton. Yud Hei signifies transmission, while the second two letters Vav Hei imply reception. It is one of the basic principles of Kabbalah that Yud signifies Chochma, (Wisdom), while Hei signifies Binah, (Understanding), hinted-at in the right and left brain, hidden from sight, and requiring a further flow of execution to be brought into reality. This is why the author says that “the depth of understanding in Torah knowledge” are hinted at in these two letters, and all the more so because they are revealed in the word pitdah only in the previous letters, signifiying a greater level of concealment that cannot be brought into a communicable form.) that is found in this tribe, yet it cannot bring it forward through speech. Smaragd represents the tribe of Levi, for bareket hints at the fear of God, as it contains the letters of the word for lightning, barak, whose light is revealed suddenly, in a flash. In this the tribe of Levi possesses the refined fear of God, as it is written of them (Malachi, 2:5), “I gave them My covenant for the fear with which he feared me.” “And the second row shall be a carbuncle….” Carbuncle corresponds to the tribe of Yehuda, for it vacillates between all the colors, as all the colors are contained within it. So it is with the tribe of Yehuda, which does not stay fixed in one attribute, but rather when Yehuda is among the perfectly righteous he is perfectly righteous, and when he is among the “ba’alei teshuva,” he is then the greatest penitent. This is as we find in the Gemara (Shabbat, 56a), “all who say, ‘David was a sinner,’ are mistaken,” (Which is normally interpreted to mean that Uriah had sent Bat Sheva a bill of divorce before he went to war. However, the deeper meaning that is relevant here is that David was the paramount “ba’al teshuva,” and when one undergoes an authentic experience of teshuva, then all his iniquities are turned into merits.) and we also find (Moed Katan, 16b), “He raised an offering of teshuva.” (See how this is explained above, page 53, “and Yehuda drew close.”) Further proof of this is how at one time he says in the book of Tehilim (86:1–2), “I am poor and destitute,” and then right after he says, “I am a Hasid.” (Hirch translates “I am a hasid” with “for I dedicate myself.” Soncino comments, “one who loves God and is therefore deserving of God’s love.”) Sapphire—Sapir—corresponds to the tribe of Yissachar, for the sapphire teaches of clear and refined wisdom, as it says (Shemot, 24:10), “like the paved work of sapphire stone, and the essence of the heavens for clearness.” Of the tribe of Yissachar it is said, (Divrei haYamim 1, 12:32), “and the children of Yissachar were men of understanding for the times,” as they knew how to create leap years and fix the beginning of the months. This is a kind of knowledge that is possessed only by those to whom God has granted refined wisdom. (Chochma m’vureret.) This is hinted at in that the 1,080 seconds in an hour is the numerical equivalent of four times E-lohim. (The name E-lohim is written plene by Chochma m’vureret. This is numerically equivalent to 295. Four times this is 1,180. This is one hundred more than the 1,080 mentioned above. The author is not using our normal “sixty seconds to a minute” calculation.) Diamond represents the tribe of Zevulun, for diamond, yahalom, can be divided into the words, roughly translated, “God hither.” Zevulun was confidant that God was with him for all his endeavors, even though they seemed like worldly affairs, as it is said (Megillah, 6a), “Zevulun dealt in trade.” Even there (“hither”) he was deeply connected to God. “And the third row shall be opal,” etc. “Opal” represents the tribe of Dan, for in this tribe we find tekifut (unbridled strength) (not holding back, doing without looking right or left.) and great resolve for victory. The mortal eye sometimes mistakes these attributes for anger, and on this the Torah testifies that he is a vessel dedicated to God. This is found in the name of the place that he was given as an inheritance, as it says (Shoftim, 18:29), “however, the name of the city was at first Layish.” Layish is another word for lion, and teaches of God-given strength and bravery, “as it is written (Mishlei, 30:30), “the lion is mighty among the beasts, and will not return in the face of all adversity.” Yet after this city fell in their inheritance its name was changed to leshem, which teaches that all his power is due to his confidence that God will help him, and this is because he walks in simplicity. This is as it is explained in the Gemara (Pesachim, 4a), “A certain man used to say, ‘Judge my case.’ They said, This proves that he is descended from the tribe of Dan, as it is written, ‘Dan shall judge his people, as one of the tribes of Israel.’” This is because he has the tekifut that surely he would be found innocent if judged, for with all the matters of this world, even with the mitzvot and good deeds that a man does, they remain in the balance even after the action is completed. For instance, if a man gives charity to a pauper, and the pauper later goes with this power and performs a mitzvah, then the one who gave the charity is assisting his performance of the mitzvah. If the pauper takes the money and uses it for a transgression, then the one who gave the charity is assisting him in transgressing. So Godly vigor of the tribe of Dan in his confidence in God that because he did the mitzvah in simplicity then God will not cause him to fail because of it. Certainly God brought him an honest pauper who took this power to do a mitzvah. “Agate”—shevo—represents the tribe of Naftali, for shevo is related to the word for “return”—shav. This means that even when he goes to engage in matters of this world, and it seems to the mortal eye that, God forbid, his heart is not with God, then at that moment his heart returns and “gazes” on God. The name of the chief of the tribe of Naftali teaches of this, whose name was Achira ben Einan, for Achira contains the word for “back”—achor—meaning that he always takes the back way (engaging in the matters of this world) and does not look back. “Einan” however, is related to “eye”—ain—meaning that even in this his eyes are constantly looking towards God. “Amethyst”—achlama—corresponds to the tribe of Gad, meaning gathering together, and great tekifut at a time when it is necessary to gather all of Israel together according to God’s will. So from this tribe all kinds of Godly strengths go forth to Israel, (The Holy Isbitser does not say what the connection between achlama and the ability to bring Israel together in the name of God. But I will offer that achlama is the letters of ach l’mah “brother for MaH,” where MaH the numerical equivalent of the expansion of God’s name, which equals forty-five; hence, brotherhood in the name of God.) as it is written of Gad (Bereshit, 49:19), “Gad, a troop shall troop upon him, but he shall troop upon their heel.” (“Troop” signifies gathered together.) “And the fourth row shall be a beryl,” etc. “Beryl” corresponds to the tribe of Asher. Asher signifies expansion, spreading forth, and so too does beryl teach of expansion, as it is written (Daniel, 10:6), “His body was like beryl.” (And the body is the primary vehicle for man’s expansion.) This tribe also experienced expansion, as it is written (Bereshit, 49:20), “out of Asher his bread shall be fat.” “Onyx”—shoham—represents the tribe of Yosef. “Shoham” is love, as is explained in the verse (Bereshit, 2:12), “there was the Bedellium.” (There, in the Mei HaShiloach on Parshat Bereshit, it reads: The onyx (“shoham”) stone hints at the love of God, for it is the stone that corresponds to Yosef, who is the sefirah of Yesod (foundation), which is filled with Divine effusion (as it receives and collects all the Divine energies from the eight sefirot above it).) Yosef too had a fierce love for God, so much so that he could easily abandon all the pleasures of this world for the love of God. For out of the fear of God alone he could not withstand the temptation of the wife of Potiphar, as it is written in the Gemara (Nedarim, 32b), “At the time of the control of the inclination to evil, no one can remember the inclination to good.” This could only be done out of love for God, who at the moment of that trial showed him a vision of the visage of his father Yaakov, and how his very name would be engraved on the stones of the Ephod of the High Priest. “Jasper”—yoshpeh—is for the tribe of Binyamin, meaning that he has a mouth (The name of the stone jasper in Hebrew is the letters of “he has a mouth.”) [yesh peh in Hebrew] that can swallow and receive all the goodness that exists in the world. This is as it is written of him (Bereshit, 49:27), “Binyamin is a wolf that devours.” He even has the power to collect and receive the goodness that exists among the nations of the world, looking at the good among them and entering them into Israel.

Sefat Emet, Genesis, Vayechi 4:4

The Zohar (1:256:1) explains that the verse “Asher’s bread shall be rich” (Bereishis 49:20) refers to the double portion of bread on Shabbos, symbolizing both earthly bread and the heavenly manna. The 12 tribes are the foundation of the world, and Yaakov gave them the connection to the source of life force, represented by the word 'zot' (this). This point of divine kingship is the source of all life. Asher, being the last of the tribes, serves as the final link in transmitting this life force from the Torah to all creation. During the weekdays, Bnei Yisrael prepare with great effort to merit the rest and blessing of Shabbos, as reflected in the double bread, which symbolizes both the inherent blessing of Shabbos and the reward for weekday toil. This concept is akin to the relationship between Yissachar and Zevulun, where Zevulun's support enabled Yissachar to learn Torah. Though Yissachar's role in Torah study is crucial, Zevulun is mentioned first due to their sustaining role, mirroring how weekday efforts connect to and enhance the sanctity of Shabbos.

Commentary

Ibn Ezra explains that the mem in "me-asher" in Genesis 49:20 is not superfluous, indicating that fat bread will come from the land of Asher. Rashbam adds that Asher provided oil for kings and was taxed for this purpose. Kli Yakar highlights Asher's role in providing food for the Temple, indirectly benefiting the world. Or HaChaim suggests that Asher would be self-sufficient, producing wealth from within. Radak notes that Asher's land was fertile, especially for olive trees, and Tur HaArokh mentions that Asher would compensate Gad by providing royal delicacies. Rabbeinu Bahya and Siftei Chakhamim emphasize the abundance of oil in Asher's territory. Rav Hirsch and Rashi also stress the fertility of Asher's land in producing rich food. Steinsaltz summarizes that Asher's land will produce choice foods. Tze'enah Ure'enah and Chizkuni elaborate on Asher's provision of oil and rich food, with Chizkuni also mentioning the oil used for anointing kings.

Chizkuni, Genesis 49:20:1

מאשר, שמנה לחמו, as to Asher: “the food (Gad) he will produce will be richer than that of Asher.” Seeing that Yaakov had not blessed Gad with material blessings, when turning to Asher by saying that its food would be richer than that of Asher, since the soil of its ancestral portion is excellent grazing land.

Chizkuni, Genesis 49:20:2

והוא יתן מעדני מלך, “and he will provide royal delicacies.” Yaakov does not imply that the land that Asher resides on will be inferior; but he says that Gad too will provide royal delicacies seeing that its soil is better than Asher’s. An alternate exegesis: the richest food in the land will originate from the soil of the tribe of Asher. It will be even richer that that provided by the tribe of Gad, which was well known for its quality. Cooking oil used to be provided primarily from the olive trees on the territory of Asher. This is also reflected in Moses’ blessings in Deuteronomy 33,24: ברוך מבנים אשר, “the Jewish people will bless Asher thanking him for providing such abundant and high quality oil.”

Chizkuni, Genesis 49:20:3

והוא יתן מעדני מלך, “and he will provide the king with taxes in the form of oil.” It was this oil that was used to anoint Jewish kings from the tribe of Yedudah. [As this was not necessary after David had been crowned, and his dynasty was inherited automatically by his successors who did not need to be anointed, this editor does not understand this interpretation, as the quantity of oil required was minute and used only a single time. Ed.] According the Talmud in Menachot 86, and the commentary there by Rash’bam, the function of that oil was to act as a body hair remover and as a skin lotion.

Ibn Ezra on Genesis 49:20:1

AS FOR ASHER. Some say that the mem of me-asher (as for Asher) is superfluous. (None of the other tribes have a mem prefixed to their names (Weiser). Our verse should thus be translated: Asher, his bread shall be fat.) However, I believe that what our clause means is: from the land of Asher “fat bread” will come. (Or fat food, following Vat. Ebr. 38 which reads lechem shamen. Our texts have lechem va-shemen (bread and oil). However, this reading is incorrect in view of I.E.’s interpretation of shemenah as being an adjective of lechem. See next note. According to this interpretation the mem prefixed to Asher is a preposition meaning from.) Bread in our verse is in the feminine. (The text reads, shemenah lachmo (his bread shall be fat). Shemenah is a feminine, the masculine being shamen. In other places lechem is in the masculine, i.e., Num. 4:7; I Sam. 9:7.) We find the same to be the case with the words house, (Bayit (house) is masculine in Deut. 22:8 and feminine in II Kings 15:5.) place, (Makom (place) is masculine in Gen. 1:9 and feminine in Job 20:9.) hand, (Yad (hand) is masculine in Ezek. 2:9 and feminine in Ex. 14:31. Yad is generally feminine.) fire, (Esh (fire) is masculine in Ps. 104:4 and feminine in Num. 16:35.) eye, (Ayin (eye) is masculine in Prov. 4:25 and feminine in Gen. 3:7. Ayin is generally feminine.) wind, (Ru’ach (wind) is masculine in Job 1:19 and feminine in Gen. 1:2.) land, (Eretz is masculine in Is. 9:18 and feminine in Gen. 1:2. Eretz is generally feminine.) chest (Aron (chest) is masculine in Num. 10:33 and feminine in I Sam. 4:17. It is generally masculine.) and people. (Am (people) is masculine in Gen. 11:6 and feminine in Ex. 5:16. Am is usually masculine.)

Ibn Ezra on Genesis 49:20:2

[ROYAL DAINTIES.] The meaning of ma’adanne melekh (royal dainties) is known. (The meaning of ve-hu yitten ma’adanne melekh (and he shall yield royal dainties) is that Asher will provide kings with food for their enjoyment. He will do so because his land is very fertile and produces the choicest foods (Cherez).) Moses similarly said concerning Asher, And let him dip his foot in oil (Deut. 33:24). (Moses similarly said that Asher’s land would be fertile, for the aforementioned is the meaning of Moses’ blessing (Deut. 33:24).)

Kli Yakar on Genesis 49:20:1

From Asher will come rich food. Asher provided oil for the Temple service, upon which all prosperity depended, thus it was through Asher that the world enjoyed rich food. Delicacies for (or “of”) the king. Through the provisioning of the Temple Asher indirectly provided for the entire world, just as a king provides for his people. Alternatively, Asher was generous in the giving of charity.

Or HaChaim on Genesis 49:20:1

מאשר שמנה לחמו, "Asher's food will be rich, etc." Perhaps the emphasis is on the letter מ preceding the name אשר, and Jacob meant that Asher would be a "self-made" individual, i.e. tribe, producing all his wealth from within himself, either through his efforts or through his merit.

Rabbeinu Bahya, Bereshit 49:20:1-2

מאשר שמנה לחמו, “From Asher — his bread will have richness.” His food will contain much fat seeing that olives grow in his territory in abundance. He will extract the oil from these olives. Moses alludes to the same thing in his blessing of Asher in Deut. 33,24: “he will dip his feet in oil.” Actually we would have expected Yaakov to address Asher directly, saying: “Asher’s bread will be fat.” Perhaps the letter מ at the beginning of the word אשר was intended to allude to the super-abundance of that oil. There would be so much oil that Asher would even export it to other countries, i.e. “from Asher.”

Radak on Genesis 49:20:1

מאשר שמנה לחמו, the introductory letter מ appears to indicate that the bounty described in the verse following applied to only part of the territory in which Asher dwelled. The word לחמו is a euphemism for the whole ancestral land of the tribe of Asher, as it is what produces the bread of this tribe. The word לחם here as well as in many other examples, is a collective term including all the food these people grew and consumed. There were many olive trees on the territory of Asher, something confirmed by Moses in Deut. 33,24 where the tribe is described as immersing its feet in that oil. Also all the other fruit grown on its soil was especially good in quality. This is why the verse concludes with the words: והוא יתן מעדני מלך, that the dignitaries of that tribe would send gifts of these fruit to be served at the king’s table.

Rashbam on Genesis 49:20:1

מאשר שמנה לחמו, a reference to the olive oil pressed from olives grown on his territory, oil used to fry, bake, etc., and generally to improve the taste of the food consumed by the nation. Moses paraphrases Yaakov’s blessing when he says in Deuteronomy 33,24 טובל בשמן רגלו, “that he will dip his foot in oil.”

Rashbam on Genesis 49:20:2

והוא יתן מעדני מלך, the kings of Israel were in the habit of taxing this tribe by requiring them to hand over part of their oil harvest. Instead of using this oil in preparing food, they used it to anoint their bodies, as a skin lotion. The purpose of this was depilatory, to remove hair from the skin where it was not wanted. This function of oil is described in Menachot 86 as effective when the olives had not yet ripened beyond a third of their eventual size. Not only would this preparation remove hair at the root, but it would also improve the texture of the skin surrounding such hair. When Sarah, in Genesis 18,12 refers to her experiencing once again עדנה, this is the same word, and she referred to a youthful appearance of her skin.

Rashi on Genesis 49:20:1

מאשר שמנה לחמו OUT OF ASHER COMETH HIS FAT BREAD —The food that will come from the territory of Asher will be fat, for there will be numerous olive-trees in his territory so that it will flow with oil like a fountain. Moses blessed him in a like manner: (Deuteronomy 33:24) “and he will dip his foot in oil”. So we learn in the Treatise of Menachot 85b: once the people of Laodicia were in need of oil. Their agent was able to obtain the very large quantity they required only at a city in Asher, having failed at Jerusalem and other cities.

Rav Hirsch on Torah, Genesis 49:20:1

Gad und Dans Bedeutung wird in Recht vertretender Verteidigung nach außen gezeichnet, Ascher und Nastali haben ihre Eigentümlichkeit im Innern. Durch Ascher, d. h. Ascher bewirkt es, daß er fette, gesunde, treffliche Speise hat, indem er königliche Delikatessen liefert. Es scheint, daß Aschers Land mehr geeignet war, Delikatessen, als die notwendigen Lebensmittel zu produzieren. Indem aber Ascher Luxusfrüchte produzierte und zu Markte brachte, schaffte er sich reichliche und treffliche Nahrung.

Siftei Chakhamim, Genesis 49:20:1

Moshe, too, blessed him thus... [You might ask: Why does Rashi need this proof?] The answer is: Rashi cites the proof from Moshe Rabbeinu so we will not object: How does Rashi know that here, שמנה means oil? Perhaps it means Asher’s food will be good and rich. Thus he brings a proof from Moshe. For it is evident that Moshe blessed them the same way Yaakov blessed them, and there it is clearly written, “He will dip his foot in oil.”

Steinsaltz on Genesis 49:20

Jacob blesses Zilpa’s second son: From Asher, his bread is fat, and he shall provide royal delicacies. His fertile land will produce choice foods.

Tur HaArokh, Genesis 49:20:1

מאשר שמנה לחמו, “the food emanating from the territory of Asher will be rich in fats.” The letter מ at the beginning of the word מאשר is an addition, (not absolutely necessary) Alternately, it was used to make plain that the territory of Asher is meant, and not the people of the tribe. Yet another possibility is that this letter מ refers back to the blessing of Gad, as if to say that seeing that Gad will be preoccupied fighting wars and would therefore not have sufficient time to plant his crops and to harvest them, his brother tribe Asher would compensate him and provide him with royal delicacies.

Tze'enah Ure'enah, Vayechi 78

“Asher’s bread shall be rich” [49:20]. Jacob blessed Asher that his land will be full of good olives. They will carry oil to all the lands from him. (Bahya, Genesis, 49:20.)

Midrash

The Midrash explains that Asher's daughters are beautiful, leading him to be favored above his brothers, and his land is rich, symbolized by his bread being rich. Naphtali's daughters are also beautiful, and they are considered worthy of royalty. The Midrash also describes the use of lots in dividing the land among the tribes, with Elazar and Joshua overseeing the process, and the lot itself speaking to announce the results. The banners of each tribe were based on the colors of gemstones on the high priest's breastplate, with symbols representing each tribe. Naphtali's offering in the Tabernacle is explained in detail, connecting it to the patriarchs and matriarchs. The process of casting lots is considered important in settling disputes and distributing inheritances, with miraculous acts involved.

Bamidbar Rabbah 14:11

“On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” (Numbers 7:78). “On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” – why did Naphtali present his offering after Asher? It is because Asher was called for the happiness [ishuran] of Israel, and Naphtali is called for the Torah that Israel received. What is Naphtali? It is nofet li. This is the Torah, in whose regard it is written: “They are more desirable than gold, than quantities of fine gold, and sweeter than honey and the juices of [nofet] ripe fruit” (Psalms 19:11), and it was given after forty days, the numerical value of li. (Lamed – 30 ; yod – 10; together they equal 40.) Because the happiness of Israel was contingent upon the Torah, therefore, Naphtali presented his offering after Asher. And just as the thought of Israel arose before the Omnipresent first, (Before creation of the world.) and then he instituted the Torah for them; that is why He had Asher precede Naphtali. Alternatively, it is because Jacob blessed Naphtali after Asher, because both of them were equal in the blessing of the land. Asher was “his bread shall be rich” (Genesis 49:20), and Naphtali’s land was “a doe let loose” (Genesis 49:21). That is why here Naphtali presented his offering after Asher. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:79). “His offering was one silver dish…” – Rabbi Yudan said: It was corresponding to the patriarchs and the matriarchs that the prince of Naphtali presented his offering. Why is that so? It is because Naphtali honored his father too much, as his father would send him to any place that he wished, and he was speedy in his errands, and he derived satisfaction from him [Naphtali], and his [Naphtali’s] sayings were pleasant for him. This is why his father blessed him as “a doe let loose” (Genesis 49:21), because he would run his errands like a doe. This is why he blessed him with “[who provides] pleasant sayings” (Genesis 49:21), because his sayings were pleasant. That is why Naphtali merited that the Holy One blessed be He exacted retribution from Sisera by means of Barak, who was from Kedesh Naftali. And because Naphtali was diligent in the honor of his ancestors, therefore, the prince of Naphtali learned from his grandfather and adopted his ways and presented his offering in accordance with the fathers and mothers of Naphtali. That is what is written: “His offering was [one silver] dish [kaarat]…” – it corresponds to Sarah, who was the pillar [akeret] of the household, and she was primary among the matriarchs, as she was first. “Silver” – because she was righteous, just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One” – as she was a righteous woman unique in her generation. “Its weight one hundred and thirty” – as she lived a bit less than one hundred and thirty years, as it is stated: “The lifetime of Sarah was one hundred and twenty-seven years” (Genesis 23:1). “Basin [mizrak]” – this is Abraham, who was cast out [shenizrak] of his land and his patrilineal house, as it is stated: “The Lord said to Abram: Go from your land, and from your birthplace, and from your father’s house, to the land that I will show you” (Genesis 12:1). “One” – just as it is stated: “Abraham was one and he inherited…” (Ezekiel 33:24). “Silver” – as he was righteous, after: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Seventy shekels in the sacred shekel” – when the Holy One blessed be He entered into a covenant with Abraham, between the parts, (The Covenant between the Parts, known in Hebrew as Berit bein habetarim; see Genesis 15:7–21.) he was seventy years old, as the decree between the parts was decreed thirty years before Isaac was born; (See Rashi, Exodus 12:40.) this is the statement of Rabbi Yosei, to realize what is stated: “It was at the end of four hundred and thirty years; it was on that very day that all the hosts of the Lord departed from the land of Egypt” (Exodus 12:41). “Both of them full of high-quality flour mixed with oil as a meal offering” – as both Abraham and Sarah were full of good deeds, as it is stated: “And the people that they had acquired in Haran” (Genesis 12:5) – it teaches that Abraham would convert the men and Sarah would convert the women. “One gold ladle of ten shekels, filled with incense” (Numbers 7:80). “One gold ladle of ten shekels” – this is Abraham, who overcame his evil inclination and withstood ten ordeals with which the Omnipresent tested him. “Filled with incense” – as his actions were pleasant before the Omnipresent like the fragrance of the incense. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:81). “One goat as a sin offering” (Numbers 7:82). “One young bull…” – it corresponds to the offerings that the Holy One blessed be He commanded him to prepare when He entered into the Covenant between the Parts with him, just as it says: “He said to him: Take Me a triple calf, and a triple female goat, [and a triple ram, and dove, and a pigeon.] (Genesis 15:9). “Bull” – corresponding to the calf; “ram” – corresponding to the triple ram; “one lamb” – corresponding to the dove and the young pigeon, which were the offering of the poor, instead of the lamb, which is the offering of the wealthy, as it is stated: “If her means do not suffice for a lamb, she shall take two doves, or two young pigeons, one as a burnt offering and one as a sin offering, and the priest shall atone for her, and she shall be purified” (Leviticus 12:8). That is why he sacrificed a lamb instead of a dove and a young pigeon, as there is no poverty in a place of wealth. (In the Tabernacle.) “One goat…” – it corresponds to the “triple female goat.” “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥira son of Einan” (Numbers 7:83). “And for the peace offering, two bulls” – it corresponds to Isaac and Rebecca, who were unflawed (A synonym for temimim is shelemim, similar to the zevaḥ hashelamim.) and children of kings. (Abraham and Betuel were kings. See Bereshit Rabba 42:5.) “Five rams, five goats, five lambs in their first year” – why were there three species: rams, goats, and sheep? They correspond to Jacob, Leah, and Rachel. Why were they of five each? It is because their tally totals fifteen, corresponding to Jacob, Leah, Rachel, and the twelve tribes. The concubines, because they called them maidservants, they did not enter into the tally. “This was the offering of Aḥira son of Einan” – since the Holy One blessed be He saw that he presented the offering in this order of the patriarchs, He began lauding his offering….

Bamidbar Rabbah 21:9

That which the verse said: “Casting lots may quiet contentions” (Proverbs 18:18) – because he had written an indicator for each and every tribe, from Jacob: “Zebulun shall dwell at the shore of seas” (Genesis 49:13); “Issachar…lying among the sheepfolds” (Genesis 49:14); “from Asher, his bread is rich” (Genesis 49:20) – you have permission to distribute only by means of lots. “According to the lot one’s inheritance shall be divided, whether numerous or few” (Numbers 26:56). The lot entailed miraculous acts: Elazar son of Aaron was dressed in the Urim and the Tumim, and the receptacle of the lots was before Joshua, as it is stated: “I will cast lots for you here before the Lord [our God]” (Joshua 18:6). Before the lots are drawn, Elazar says by means of the Divine Spirit: Such and such tribe will be drawn, which will receive in such and such place. Joshua extends his hand and it is drawn, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned [by lot]” (Joshua 19:51). Moreover, the lot would cry out as it is being drawn: ‘I am the lot of such and such tribe; I have been drawn in such and such place.’ From where is it derived that the lot would speak? It is as it is written: “According to [al pi] (Literally, by the mouth, or at the directive.) the lot.”

Bamidbar Rabbah 2:7

“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, (The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21).) from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem (Of that name.) with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). (The allusion to the olive tree is based on the fact that it produced olive oil [shemen].) Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. (The banners of Ephraim and Manasseh shared the same background.) On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

Bereshit Rabbah 98:16

“From Asher, his bread is rich, and he will provide royal delicacies” (Genesis 49:20). “From Asher, his bread is rich [shemena laḥmo]” – his land is rich, and his bread is rich, (This is expounded based on the fact that shemena is a feminine adjective while leḥem is a masculine noun. The midrash associates shemena with the land, which is a feminine noun, as it is the land that produces the bread.) and he will produce [wearers] of eight [shemona] garments. (Women from the tribe of Asher would marry priests, and their children, who would be priests, would become High Priests, who don eight priestly vestments.) “And he will provide royal delicacies” – fine pastries, and oil from unripe olives. (This was a special type of oil used by women as an ointment to remove hair and soften the skin. )

Bereshit Rabbah 99:12

“From Asher, his bread is rich, and he will provide royal delicacies” (Genesis 49:20). “From Asher, his bread is rich” – as his daughters are fair, as it is stated: “As women will deem me fortunate” (Genesis 30:13). (The verse is interpreted here to mean, “I will be deemed fortunate because of my daughters,” an allusion to their great beauty. ) Likewise it says: “He will be the favorite of his brothers” (Deuteronomy 33:24) – because of his daughters. “And he will provide royal delicacies [maadanei]” – as his daughters are worthy of royalty, as it is stated: “Who clothed you in scarlet with finery [adanim]” (II Samuel 1:24). (This verse is written regarding King Saul.) “Naphtali is a doe let loose, who provides pleasant sayings” (Genesis 49:21). “Naphtali is a doe let loose” – this is the Ginosar valley, which is as quick as a doe, in ripening produce. “Who provides pleasant sayings” – as his land is blessed, as it is stated: “Naphtali, his desire is satisfied, [and he is full with the blessing of the Lord]” (Deuteronomy 33:23). They produce first fruits for kings and speak fair words to them, and if [the kings] were displeased with them, they would become reconciled to them. “Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall” (Genesis 49:22). “Joseph is a fruitful tree [ben porat]” – but is Porat not Joseph? (The literal connotation of the verse is that Joseph is the son of Porat.) What is ben porat? It is that he was elevated because of cows [parot]. (The reference is to the cows in Pharaoh’s dream.)

Midrash Tanchuma, Pinchas 6:1

"But with a lot, etc." (Numbers 26:55). This is [the meaning of] that which is stated (Proverbs 18:18), "The lot puts an end to strife." Since a sign was written for each and every tribe from Yaakov - "Zevulun will dwell on the shore of the seas" (Genesis 49:13); "Yissachar is a boney donkey, etc." (Genesis 49:14); "From Asher, his bread is fat" (Genesis 49:20) - you are only permitted to divide [the land] by the lot. And there were miraculous acts in the lottery: Elazar the Priest wears the Urim and Tumim. And the slips of the lottery were in front of Yehoshua, as stated (Joshua 18:6) "And I will cast the lot for you here in front of the Lord, our God." But before the lot went up, Elazar said with the holy spirit, "The lot of tribe x is coming up, to take place y." And Yehoshua would extend his hand and [it] would come up [into his hand. It was] as it is stated (Joshua 19:51), "These are the inheritances that Elazar the Priest and Yehoshua ben Nun apportioned." And this was [even] more; that the lot would yell out at the time that it went up, "I am the lot of tribe x; I have gone up to it in place y." And from where [do we know] that the lot speaks? As it is stated (Numbers 26:56), "By the mouth of (according to) the lot."

Midrash Tanchuma, Vayechi 13:1

As for Asher, his bread shall be fat (Gen. 49:20). That is, his daughters shall be beautiful, as it is said: For my daughters make me happy (Gen. 30:13). Blessed be Asher above sons, let him be favored of his brethren (Deut. 33:24) because of his daughters.

Quoting Commentary

The banner of Dan, Asher, and Naftali was in the north, as it says (Iyov 37:22): “Gold comes from the north”. The gemstone assigned to the tribe of Reuven was the אודם symbolizing the blush on his face when he owned up to being guilty of his misdemeanour in Bilhah’s tent. The stone bearing the name of Levi was the ברקת, known as carbuncle, symbolizing their role in illuminating the people with Torah. The gemstone bearing the name of the tribe of Asher was called תרשיש, better known as cariolica, topaz, chrysolite, facilitating in the digestion of foods, reflecting the richness of their land portion in Israel. The gemstone bearing the name of the tribe of Joseph was called שהם, better known as onyx, providing favor in the eyes of people. The gemstone bearing the name of Binyamin was ישפה, better known as jasper, stopping the flow of blood, reflecting his silence regarding the sale of Joseph.

Ibn Ezra on Deuteronomy 33:24:2

AND LET HIM DIP HIS FOOT IN OIL. Because of the abundance of oil. It is similar to He washeth his garments in wine (Gen. 49:11). Jacob similarly said, (Regarding the tribe of Dan.) his bread shall be fat (Gen. 49:20).

Ibn Ezra on Isaiah 5:23:3

וצדקת צדיקים יסירו ממנו And the righteousness of each of the righteous they take away from him; comp. בנות צעדה (Gen. 49:20). (Comp. 2:11.)

Kli Yakar on Numbers 2:3:5

The banner of Dan, Asher, and Naftali was in the north, as it says (Iyov 37:22): “Gold comes from the north”.

Rabbeinu Bahya, Shemot 28:15:3

Scientific books claim that the basic number of gemstones, (not allowing for variants, mutations) are only 12 in number, so that they were all represented on the breastplate of the High Priest. They may be considered as the “patriarchs” of all other precious stones. The reason that the gemstone assigned to the tribe of Reuven was the אודם was the fact that it symbolised the blush on his face when he owned up to being guilty of his misdemeanour in Bilhah’s tent. The fact that he was not ashamed to admit his guilt is a credit to him reflected by this red-coloured stone known as “rubin.” It is supposedly found in certain areas at the bottom of the sea. It is chipped of a great rock beneath the sea, and is mined similar to silver and gold. The rock is known as Balax. Rubin and Balax are supposedly two names for the same kind of stone. The difference between them is only that the variety known as rubin is reddish looking. Onkelos also translates the word אודם as סמקן, a red stone. It is the choicest of a number of sub-categories of the same basic kind of precious stone. Seeing it is red, an essential colour reminding us of blood, it is reputed to have the power to protect a woman who wears this jewel against ever aborting any fetus she carries. Women who wear jewelry made from this stone will give birth to babies that have been growing in their wombs for the full nine months. The stone is even supposed to have positive effects upon women who are having a difficult delivery. If this stone will be crushed into powder and consumed with food and drink it displays properties similar to those of the דודאים (mandrakes?), the plant which Leah “sold” Rachel in order to help her achieve pregnancy (compare author’s comment on Genesis 30,14). The shape of those dudaim which Reuven had found at the time was the outline of a human being. This is the reason that the word אודם, normally spelled with the letter ו was spelled without that letter in order to draw our attention to the spelling which could be read “Adam,”אדם . The reading of the word teaches the nature of the stone, whereas the spelling teaches the effect of that stone, its function. Shimon’s stone פטדה, is a greenish-looking gemstone, similar to the turquoise colour of the sea in certain coastal cities. Onkelos also translates it as ירקן (emerald?). It is of the same group as the gemstone נפך, the stone with the name of Yehudah inscribed on it. Both are of similar colour, except that the stone described as נפך is the more precious of its group. It sparkles very much. The פטדה is inferior to the נפך both in colour and in sparkle. The greenish colour symbolises the terrible sexual licentiousness committed by that tribe who had caused the face of their leader Zimri to turn green in shame (Numbers 28,14). The same happened to all the other members of the tribe of Shimon who took part in that sin at that time. Darkon, dropsy, was the illness from which these people died. The positive feature of that gemstone is that it cools the body. This may be the reason it is found in hot countries such as Nubia (the Sudan). The people in that country are especially steeped in sexual licentiousness. They need to “cool off” in order to counteract their tendencies. This is why we read in Job 28,19 “topaz from Nubia cannot match its value (that of rubies).” The reason Job made this comparison was because these stones were found in Nubia. The stone which bore the name of Levi was the ברקת, known popularly as carbuncle (a rounded gemstone without facets). It is so called as it flashes just like a bolt of lightning, ברק. It illuminates like a lamp. Onkelos also translates it as ברקן, a flashing stone. This was the gemstone Noach hung in the ark to provide him with light. The Torah referred to this light in Genesis 6,15 צהר תעשה לתבה. Isaiah refers to it as אקדח, in Isaiah 54,12 where, speaking of the future of Israel he writes: ”I will make your battlements rubies and your gates of precious stones, i.e. לאבני אקדח.” The name is justified as it appears glowing like red-hot coals. A similar expression occurs also in Isaiah 50,11: “kindlers of fire.” The reason this stone was chosen to symbolise Levi was that the Levites illuminate the people by teaching them spiritual illumination, i.e. Torah, as we know from Deut. 33,10 יורו משפטיך ליעקב ותורתך לישראל, “they teach Your judgments to Yaakov and Your Torah to Israel.” We also know of Moses, who was of the tribe of Levi, that the whole house was filled with light when he was born as the Midrash (Shemot Rabbah 1,24) interpreted the words in Exodus there (Exodus 2,2) that “she (his mother) saw that he was good.” Furthermore, when Moses returned from Mount Sinai with the second sets of Tablets the Torah testified that the skin of his face emitted rays of light (Exodus 34,29). We have another verse (Kohelet 8,1) “a man’s wisdom lights up his face.” The positive value of this gemstone is that it is apt to enlighten the foolish, providing him with insights he never had. This is in addition to the general usefulness of that jewel in providing light just as does a lamp. People say that if one pounds this carbuncle into fine dust and mixes it with food or drink as one mixes certain medicinal herbs into the food it proves very capable of providing wisdom and opening up previously “closed” hearts. Yehudah’s name was inscribed on the gemstone called נפך as we mentioned already. This jewel is known either as merkedy or zemurah in Arabic. Onkelos’ translation azmoragdin, (emerald) can support either one of these names. He chose a combination of these two words. As already mentioned, it is a greenish stone of high luster and represented his shame-facedness in accusing his daughter-in-law Tamar’s pregnancy as being the result of harlotry when he himself had fathered the child she was carrying (Genesis 38,26). Seeing that he overcame his embarrassment and made a public confession of his own involvement, this stone, i.e. its color, was chosen as appropriate for him. In addition he also had had to bear the shame, i.e. his face turning green, in the matter of having sold Joseph and his father suspecting him of this though the matter had never been spoken of. When Yaakov blessed Yehudah on his deathbed saying: “from the prey, my son, you elevated yourself,” he wanted him to know that he suspected him of having been involved in the deception which had made Yaakov call out in anguish: “a wild beast has torn Joseph to shreds (Genesis 37,33).” When hearing his father say that he considered Yehudah as having elevated himself, i.e. having exonerated himself from that guilt, his face was restored to its original colour after all these years. It then resembled the appearance of the emerald giving off a sparkle. It is also written of Yehudah (Genesis 49,8) “your hand is at the neck of your enemy,” and the outstanding feature of the gemstone emerald is that people wearing it experience that their enemies turn their neck towards them, i.e. that they attempt to flee. This is the reason this jewel is known as נפך. The Bible comments on Yehudah’s bravery in battle more than once, and it is written of David (Samuel I 18,7) that he defeated his enemies in their tens of thousands, Of the messiah it is written: (Isaiah 11,4) “with the spirit (breath) of his mouth he will kill the wicked.” Issachar’s name was inscribed on a jewel called ספיר, sapphire, a jewel known as sephily of a blue colour. It had been assigned to Issachar because he was extremely wise and his tribe excelled in Torah knowledge. This has been attested to in Chronicles I 12,32. We have a tradition that the Tablets with the Ten Commandments were made of sapphire (Tanchuma Ki Tissa 26). We also find another reference to this jewel in Exodus 24,10 where the vision of G’d seen by the elders and the nobles is described as their observing with their mental eyes the appearance of bricks made of sapphire. It is a well known fact that the souls of Torah scholars are part of a whole bundle of souls beneath the throne of G’d’s attribute כבוד. This is derived from Ezekiel 1,26: “as the semblance of a throne, in appearance like sapphire.” The blue color of this jewel is not like the blue which denotes haughtiness similar to certain shades of red or green; on the contrary, it is a color symbolizing humility, modesty, a character trait equally becoming to both young and old. This is what Isaiah 57,15 meant when he wrote: “I dwell on high, in holiness; yet with the contrite and lowly in spirit.” The outstanding feature of this jewel is that it is good for one’s eyesight; this is the reason people have a habit of passing this jewel back and forth in front of their eyes. It was appropriate for Issachar as Torah also provides enlightenment. There is a popular saying that this jewel is useful in getting rid of all manner of pains and any swelling one experiences in any part of one’s body. The Torah too is a powerful remedy for all parts of the body. We have been told in Eyruvin 54 that if someone suffers from headaches the best remedy is to immerse oneself in the study of Torah. The name of Zevulun was inscribed on the gemstone known as יהלום, diamond. This gemstone is known as pirle, same as bedolach. It is clear, transparent. It is to remind us of “white” silver, an allusion to the material wealth of the tribe of Zevulun. We know from Yaakov’s blessing of Zevulun in Genesis 49,13 that he was a great trader sending his ships far afield in order to bring home wealth from foreign lands. It was appropriate therefore that the stone bearing his name was the diamond. The special property of the diamond for man is that it helps one to go to sleep, something Leah referred to when she (the mother of Zevulun) said after he was born: “this time my husband will make his permanent home with me” (Genesis 30,20). [I believe what the author meant was that possession of diamonds allows people to sleep easy as they feel emotionally and economically secure. Ed.] The name of the tribe of Dan was inscribed on a gemstone called לשם, known as opal, or ashtefassis. It shows a human face turned upside down, reminiscent of the time when the tribe of Dan attempted to reverse the norms of Judaism by appointing for themselves a non-Levite as religious leader (compare Judges 18,31). We find in Joshua 19,47 that a certain town previously called Leshem was renamed Dan in commemoration of the founding father of that tribe. This city became an integral part of the land of Israel. The name of the tribe of Naftali was inscribed on a jewel known as שבו, agate. It is commonly known as turquoise. [The various names which I have spelled in italics appear to be the equivalents of these gems’ names in Spanish or old French during the time of the author. Ed.] Onkelos also translates it as טרקיא. The special property ascribed to that gemstone was that it “pulls” man while riding in carriages or riding horses and enables him to become successful as a driver or rider. This occurs through man and beast developing mutual affinity for each other while man sits in the saddle. It was appropriate for Naftali to be associated with this gemstone as at the time he was born his step-mother Rachel had said that she had prevailed in a struggle with the attribute of Justice and her sister and as a result her handmaid had born this son for her. Rachel also had to use all her abilities (she thought) in order to have a son at least through her handmaid (compare Genesis 30,8). The gemstone bearing the name of Gad was the אחלמה, popularly known as crystal. This is why Onkelos translates the word as עין עגלא. A better known gemstone called lemon is similar to it but reddish in appearance. The reason this gemstone was used to symbolize Gad was that seeing the gemstone crystal is very common and everyone is familiar with it, the members of the tribe of Gad were also widely known as were the people who had been slain by this tribe in the wars of Israel against the Canaanites. This is the meaning of Deut. 33,20 וטרף זרעו קדקד , “tearing off arm, and even head.” The special property of this gemstone is that it reinforces the resolve of one’s heart when going to war and prevents one from becoming faint-hearted. The gemstone gives man strength. It is called אחלמה, as that word is connected to מלחמה, attributes needed to be successful in battle. The expression occurs in that sense in Isaiah 38,16: ותחלימני ותחיני, “You have restored me to health and have revived me.” The idea is that G’d made King Chiskiyah strong again. Another verse with a similar message is Job 39,4 where G’d speaks to Job about the health of the hinds, etc., saying יחלמו בניהם ירבו בבר, “their young are healthy (strong) able to grow up in the open fields.” The gemstone on which the name of the tribe of Asher was inscribed is called תרשיש, better known as cariolica, topaz, chrysolite. Its color is close to that of oil (olive oil). Others say that its color is azure-blue (compare R' David Kimchi). Onkelos translates it as כרום ימא, aquamarine. The reason is that the color of the sea resembles that of azure-blue. The name Tarshish appears also as a destination in the ship hired by the prophet Jonah, presumably because these gems could be found in that country. The special property of this topaz is to facilitate in the digestion of foods. It is even more important if one first pulverizes it and mixes the powder into one’s food. It will then make a mass similar to a mixture of flour and oil. The Torah extols Asher’s land portion within the land of Israel as being particularly full of oil, i.e. rich soil as we know from Yaakov’s blessing in Genesis 49,20. The gemstone bearing the name of the tribe of Joseph was called שהם, better known as onyx. The special property of this jewel is that its owners enjoy favor in the eyes of people. The letters in that stone also spell השם when read in a different order. This is an allusion to the verse in Genesis 39,2: “G’d was with Joseph and he became a successful man;” or, Genesis 39,24 “G’d made the warden of the prison like Joseph, etc.” Anyone who wears the jewel in the king’s palace will find that he becomes very successful and that his suggestions will be well received. The name of the gemstone on which Binyamin’s name was inscribed was ישפה, better known as jasper. It is a multi-colored gem consisting of red, black, green. Binyamin had many contradictory thoughts about the sale of Joseph by his brothers, all of which are reflected in the different colours of the jasper. The special property of that stone is that it stops the flow of blood. The reason this gemstone was assigned to the tribe of Binyamin had to do with the founder of that tribe not being able to decide if to tell his father that Joseph was most likely alive, or to keep silent as he could not foresee how Yaakov would react to such information. In the end he controlled himself, stopped himself, and did not reveal what he knew. The word ישפה may be understood as two words, i.e. יש פה, “he has a mouth,” or words to that effect. The name of that stone alludes to the fact hat Binyamin deserved credit for keeping silent about what he knew his brothers had done to his older brother Joseph. This completes the discussion about the twelve gemstones on the breastplate of the High Priest. All the details connected with the stones, the breastplate, the inscriptions, etc., are part and parcel of the detailed supervision G’d exercises over the fate of the Jewish people in all its aspects.

Ramban on Genesis 18:14:1

IS ANYTHING TOO HARD (‘HAYIPALEI’) FOR THE ETERNAL? Is anything too hard and improbable for G-d to cause to happen? This expression is similar to the verse, For all things come of Thee, and of Thine own have we given Thee. (I Chronicles 29:14. Here the word “come” is not found in the Hebrew but is added to complete the thought. Likewise, Ramban suggests, in our own verse here, the expression “to cause to happen” is to be added: “Is anything too hard for G-d to cause to happen?”) Likewise, Out of Asher his fat bread, (Further, 49:20.) meaning “Out of Asher will come fat bread.” Onkelos translated: “Is anything hidden?” He interpreted it as similar to the expression, If there arise a matter hidden (‘yipalei’) for thee in judgment. (Deuteronomy 17:8.) If so, there is a hidden secret here. Rashi’s language: “Hayipalei, is anything apart and hidden from Me that I cannot do as I would wish?” Rashi has thus grafted together in [the word hayipalei] two separate concepts. (Hidden and apart.)

Tribal Lands, Chapter 11; Asher 9

Jacob bestowed a blessing on Asher that foreshadowed the blessing Moses gave. Jacob blessed Asher with the richest land in Eretz Yisrael: “From Asher shall come rich bread, and he will provide kingly delicacies” (Genesis 49:20).

Tanakh

The people sacrifice to their tools, believing they bring wealth and prosperity.

Habakkuk 1:16

That is why he sacrifices to his trawl And makes offerings to his net; For through them his portion (portion Emendation yields “bread”; cf. Gen. 49.20.) is rich And his nourishment fat.

Targum

Asher's land is fertile and abundant, providing luxurious and delicious food fit for kings.

Onkelos Genesis 49:20

From Asher will come oily food [The land of Asher is good], he will provide [it produces] delicacies for the king.

Targum Jerusalem, Genesis 49:20

Of happy ASHER how fertile is the land! His land shall satisfy with dainties the kings of the sons of Israel.

Targum Jonathan on Genesis 49:20

Happy is Asher whose fruitage is plenteous, and whose land aboundeth in balsams and costly perfumes.

נַפְתָּלִ֖י אַיָּלָ֣ה שְׁלֻחָ֑ה הַנֹּתֵ֖ן אִמְרֵי־שָֽׁפֶר׃ 21 J Naphtali is a hind let loose, Which yields lovely fawns.
Chasidut discusses Naphtali as a symbol of confidence and faith in God, leading to gratitude and blessings. Commentary compares Naphtali to a hind delivering good news, reflecting the tribe's speed and abundance. Jewish Thought connects Naphtali to Mashiach ben Yosef and Queen Esther, while Liturgy laments the tragedies of Tevet and begs for salvation. Midrash analyzes the offerings of the princes of Israel, linking them to their lineage and significant events. Musar emphasizes kindness without expectation of reward, mirroring God's kindness. Quoting Commentary explores different interpretations of biblical verses related to Naphtali, while Talmud discusses the midwives' comparison of Israelites to animals and Naphtali's speed. Targum describes Naphtali as a swift messenger delivering good news with sweet words.

Chasidut

The concept of Naphtali being a hind let loose refers to confidence and faith in God, leading to the composition of beautiful words of praise and blessings. This confidence is a result of recognizing God's presence in everything, leading to gratitude and blessings. Additionally, the influx of bounty from the Land of Israel is connected to the illumination of Yaakov's face and tefilin, providing letters of illumination that are received through tefilin.

Kedushat Levi, Genesis, Vayechi 23

Genesis 49,21. “Naftali is a hind let loose, which yields ‎word of praise.” It is an accepted rule that When G’d ‎displays that He has faith in one of His creatures, that creature ‎responds by composing poetry extolling Him, thanking Him. It is ‎also well known that the word ‎רגלים‎ also means ‎אמונה‎, “faith,” as ‎we know from the writings of the Ari’zal. When Yaakov ‎describes Naftali as comparable to a hind let loose, i.e. let loose to ‎use its legs to roam afar, this is also a sign of its confidence, faith. ‎Confidence is invariably the result of profound faith in G’d. The ‎results of this confidence/faith are the hymns of faith extolling ‎G’d’s many attributes composed by such people. It is this that ‎inspired the author of Targum Yonathan to inform us that the ‎tribe of Naftali produced many poets who extolled Hashem ‎in their poems and hymns.‎

Likutei Moharan 47:4:1

4. {“Naphtali is a hind let loose, which brings forth words of shepher (acclaim)” (Genesis 49:21) . } Now we, the Jewish people, receive the influx of bounty by way of the Land of Israel. And the influx of the Land of Israel is the illumination of Yaakov’s face, the illumination of the tefilin. This is why it is written about it, “which brings forth words of shepher.” For shepher corresponds to pe’er, an aspect of tefilin. In other words, [the Land of Israel] provides us with the letters of illumination that it received from tefilin .

Likutei Moharan, Part II 16:2:2

This is the concept of “From Asher—his bread will be rich, and he will provide kingly delicacies. Naphtali is a hind let loose, which brings forth beautiful words” (Genesis 49:20-21). “His bread will be rich”—this refers to livelihood, which is the concept of “kingly delicacies” since it is received through the King. Therefore, immediately after this it is written: “Naphtali… which brings forth beautiful words”—this refers to the “beautiful words” of blessings, prayers and the like, which are made out of the refinements of the “kingly delicacies.” And these refinements are the concept of incense, as is known, for incense is the concept of refinement.

Mei HaShiloach, Volume I, Genesis, Vayechi 8

“Naftali is a hind let loose, he gives words of beauty.” (Bereshit, 49:21) Meaning that within Naftali is a great understanding to ask concerning all the matters of this world, “who created these?” This is the meaning of “he gives words of beauty,” that since he recognizes the presence of God in everything, he would give thanks for it. This is why Onkeles translates, “he gives thanks and blesses over them.”

Commentary

Naphtali is compared to a hind sent forth to deliver good news, symbolizing the rapid spread of tidings from his land. The tribe of Naphtali was known for its speed, with members running swiftly to convey messages, and the land producing fruits abundantly. This is reflected in various interpretations from different commentators, including references to historical events and biblical stories involving Naphtali, such as the battle with Sisera and the burial of Jacob.

Chizkuni, Genesis 49:21:1

נפתלי אילה שלוחה, “Naftaly is like a free running doe,” Members of that tribe being fast long distance runners, used to be dispatched to inform the civilian population of whether a battle had been won [or lost, so that they would be prepared for what would follow. Ed.] This is the meaning of the words following: הנותן אמרי שפר, “bearer of good news.” Compare Judges 5,18 ונפתלי על מאומי שדה, “Naftaly running swiftly across the open heights.”There is an opinion according to which the word: אילה does not refer to a doe, but means: “the plain,” as in Genesis 14 6; yet another opinion relates the word to אילן as in אילי הצדק in Isaiah 61,3: “oaks of righteousness.”

Chizkuni, Genesis 49:21:2

The word שלוחה is best rendered as נטועה, “planted.” An example of this use of the word is found in Isaiah 16,8: שלוחותיה נטשו עברו ים, “their shoots spread and crossed the sea.”

Chizkuni, Genesis 49:21:3

אמרי שפר, “words of praise.” This is an allusion to branches, ענפים, as in שנים, שלושה גרגרים בראש אמיר, “two or three berries on the topmost branch.” (Isaiah 17,6). The meaning of the verse then is: “the highest plains of his land will be planted with branches that bear beautiful fruit.”

Da'at Zekenim on Genesis 49:21:1

נפתלי אילה שלוחה, “Naftali (its territory) is (like) a free running doe;” its territory produces fruit that ripens easily and quickly, as if it had been chased and tries to escape the net it has fallen into.(B‘reshit Rabbah 99,12)

Da'at Zekenim on Genesis 49:21:2

הנותן אמרי שפר, “he conveyed pleasant messages.” It thanked the Lord for having saved it from death after being hunted. Yaakov now refers to him in the masculine mode, perhaps because the doe is usually referred to in the masculine mode in other languages. Another interpretation: the subject here is Naftali himself, and refers to Naftali giving thanks to his Creator for having been given the chance to escape the net. Still another interpretation: the territory of Naftali can be compared to that of a doe after it had been skinned, its skin not having stuck to its flesh so that it could be put to good use while still intact. (Compare Leviticus 1,6) The word שלוחה, may refer what the Talmud describes as the reason why the land of Israel is known as ארץ צבי, “the land of the antelope,” namely produces fruit in such large quantities that it cannot be hidden. (Talmud tractate Ketuvot folio 112, i.e. “its flesh cannot be hidden completely once its skin had been flayed). The word שלוחה may be understood as in Song of Songs 4,14, “your arid areas”) i.e. even the relatively arid areas in its territory are extremely fruitful. The word אמרי in this verse may be understood as in Isaiah 17,6: שנים, שלושה גרגרים בראש אמיר , “two even three berries on the topmost branch.”

Ibn Ezra on Genesis 49:21:1

NAPHTALI IS A HIND LET LOOSE. The word sheluchah (let loose) means a gift, (I Kings 9:16, and given it for a portion (shilluchim) unto his daughter. The meaning of Naphtali is a hind let loose thus is: Naphtali is as beloved and as beautiful as a hind given as a gift (Weiser). Filwarg suggests rendering: Naphtali has a land which is as precious as a hind given as a gift.) and the one who receives such a gift responds with goodly words. (He giveth cannot refer to ayyalah (hind) which is feminine. Hence it must refer to the one receiving the gift.) Others say that hind refers to Deborah and that He giveth goodly words alludes to Barak who joined her in a song to God. (Cf. Jud. 5:1.) Scripture mentions Naphtali (Scripture tells us that Deborah sat…in the hill country of Ephraim (Jud. 4:5). The latter indicates that Deborah was not a Naphtalite. The question arises, “If Deborah was not a Naphtalite why mention her in a prophecy which pertains to Naphtali?” I.E. answers that Barak, the general whom Deborah inspired to lead Israel to victory and who joined her in song to God, came from the tribe of Naphtali. Cf. Jud. 4:6, Barak…out of Kedesh-naphtali.) because Barak came from the tribe of Naphtali. (Filwarg suggests rendering, “Scripture mentions Naphtali because the battle in which Deborah and Barak played a key role took place in the territory of Naphtali.” The literal reading of I.E. is, Scripture mentions Naphtali because of his inheritance.)

Rabbeinu Bahya, Bereshit 49:21:1-4

נפתלי אילת שלוחה, “Naftali is a hind let loose.” According to the plain meaning of the text Yaakov describes Naftali as exceedingly fleet-footed. His services are used to convey happy tidings. According to Tanchuma Vayechi 13 the words refer to the valley of Ginosaur, situated in its territory which produced excellent and early ripening fruit. This speed is compared to the speed of a hind. הנותן אמרי שפר. “delivering beautiful sayings.” The people of Naftali used to honour the kings with gifts of their fruit and in the event the Kings had any complaints against them they had the facility to respond and disarm these complaints with pleasant words. Another approach to this verse based on Bereshit Rabbah 95,22 and cited in Sotah 13: Naftali sprinted to Egypt when Esau made difficulties about burying Yaakov in the cave of Machpelah. He brought back the document proving Yaakov’s ownership. He did not return however until Chushim, son of Dan, had killed Esau who held up the burial. A kabbalistic approach: the word אילה שלוחה is an allusion to the concept of צדיק, the truly righteous. The word is reminiscent of a messenger, שליח, the word אילת, is an allusion to the כנסת ישראל also known as אילת השחר. Naftali brings the prayers of the Jewish people to the throne of G’d with his exceptional speed. We have support for this from Shemot Rabbah 21,4 where we are told that a certain angel awaits the prayers of the Jewish people and weaves all of them into a crown to be placed on the head of G’d. This is based on Proverbs 10,6: “blessings rest on the head of the righteous.” The “righteous” par excellence is G’d, of course.

Radak on Genesis 49:21:1

נפתלי אילה שלוחה, Yaakov prophesied regarding the extraordinary salvation which would accrue to Israel thanks to a single man from the tribe of Naftali, Barak, the commander of the forces who defeated Siserah at the river Kishon, putting to flight an army boasting 900 armoured vehicles. Seeing that he would be assisted by the prophetess Devorah, his being fleet-footed is not credited only to him, and the word describing this is in the feminine gender, ayalah, instead of ayal. Barak had refused to attack unless Devorah would be with him. This is also why Yaakov said שלוחה, again in the feminine mode, to allude to Devorah’s role in the battle. It sounds as if Devorah had been dispatched by G’d to hasten Barak’s coming to a decision, seeing he had been so hesitant to join battle with Siserah. Concerning the song of thanksgiving composed by Devorah after that battle (Judges chapter 5), Yaakov describes that song as אמרי שפר,”words of beautiful poetry.”

Ramban on Genesis 49:21:1

NAPHTALI IS A HIND SENT FORTH. It was a custom among the rulers of countries to send hinds to one another, and this was the manner in which it was done: Hinds which were born in the territory of the king of the north country would be raised in the palaces of the king of the south country. They would attach a written message to its horns, and it would run speedily and return to its original habitat, and in this way the king of the north country would be apprised of the news. This is the meaning of the phrase, He giveth goodly words, meaning that he is a dispatched hind sent who bears good tidings. This practice is known, and it is mentioned in the Jerusalem Talmud, in Tractate Shevi’ith: (9:2.) “They said, (In our Jerusalem Talmud the text reads: “The officers said to him.” The story told there is about Diocletian, the emperor who oppressed the people of a certain city with heavy taxes. When the people threatened to leave the place the officers said to Diocletian: “If they go they will return, for it is in the nature of people to return to their birthplace. And if you wish to prove it, etc.”) ‘If they go they will return, and if you wish to prove it, bring deer and send them to a land far away, and in the end they will return.’ He did so. He brought deer and covered their horns with silver (So that they would be recognized upon their return.) and sent them to Africa, and at the end of thirteen years they returned to their place.” That is, they freed them after thirteen years, and they returned at once. The analogy is that Naphtali is satisfied with favor, and full (Deuteronomy 33:23.) with all good things, and from him tidings will come forth to all Israel that his land has produced fruits abundantly, even as our Rabbis have mentioned concerning the fruits of Genothar. (Berachoth 44a. The fruits of Genessar (a district around the Sea of Kinnereth) were considered more nourishing than bread, so that if one eats them together with bread he recites the Benediction over the fruits, as they are the main food.)

Rashbam on Genesis 49:21:1

אילה שלוחה, his soldiers were as fleet-footed as gazelles. In Chronicles I 12,9 this is described as Naftali being כצבאים על ההרים למהר , “as speedy as the deer on the mountains.”

Rashbam on Genesis 49:21:2

הנותן אמרי שפר. When they would return from battle, they would be the bearers of happy tidings, being the first to announce the victory won by the Jewish armies. The word שפר, is a derivative of שופר, the ram’s horn; they would announce the good news by means of the appropriate blasts of the shofar. We have some proof of this in Judges 5,18 where Devorah in her victory song speaks of זבלון עם חרף נפשו למות, ונפתלי על מרומי שדה, “Zevulun is a people that mocked at death, and Naftali-on the open heights.” [they were the only two tribes that heeded Barak’s and Devorah’s call to do battle against Siserah, the commander of the Canaanite armies of King Yavin whose army was equipped with 900 armoured vehicles. Ed.]

Rashi on Genesis 49:21:1

אילה שלחה is symbolical of the valley of Gennesareth which ripens its fruits very quickly, just as a hind runs rapidly (Genesis Rabbah 99:12). אילה שלחה means A HIND LET LOOSE that it may run where it pleases.

Rashi on Genesis 49:21:2

הנותן אמרי שפר Understand this as the Targum does: They (the people of Naphtali) will give thanks to and will praise God for them (for the fruits). Another explanation of the verse is: He prophesied about the war with Sisera, with regard to which Scripture says, (Judges 4:6) “and take with thee ten thousand men of the children of Naphtali etc.” — and they marched thither most rapidly. There, too, is the expression שלח used: (v.15) “into the valley they rushed (שלח) at his feet”.

Rashi on Genesis 49:21:3

הנתן אמרי שפר HE GIVETH SAYINGS OF PLEASANTNESS — Due to them (to the ten thousand men of Naphtali) Deborah and Barak sang the song of praise (Judges ch. 5). Our Teachers explained the verse as an allusion to what happened on the day when Jacob was buried, when Esau claimed the cave of Machpelah. They were compelled to delay the burial whilst Naphtali ran rapidly back to Egypt and brought the title-deed of the cave etc. as is related in Treatise Sotah 13a. The words in the Targum יתרמי עדביה mean “his lot shall fall”, so that the second half of the verse would mean according to the Targum, “he will give thanks for his lot with pleasing words and with praise”.

Rav Hirsch on Torah, Genesis 49:21:1

Wenn man ein Reh als Bote gebrauchen könnte, so erzielte man damit gewiss die schnellste Ausführung. Also: was man Naftali aufträgt, das wird rasch ausgeführt werden. Naftali geht nicht seine eigenen Wege, wirkt nur als Bote der andern, er ist nicht selbstschöpferisch; was aber andere zum Wohl der Gesamtheit beschlossen haben, das eignet er sich rasch an und führt es sicher aus. Dabei ist er zugleich נותן וגו׳. Es kann dies נותן nicht Attribut zu אילה sein. אילה ist femin. שפר: schön, wovon auch שופר: das natürlich hohle Horn, ונטה את שפרורו ,שפרור (Jirm. 43, 10): Pavillon, ein rundes Gewölbe. Also שפר: nicht sowohl äußere sinnliche Schönheit, als vielmehr: harmonische Gestaltung der einzelnen Teile eines Gegenstandes, während הoי, verwandt mit יפח יפע strahlen, hauchen, die Schönheit nach dem Hauch und Reiz der Anmut bezeichnet, den sie auf den Beschauer übt. שפר ist demgemäß: Wölbung, Kreisbogen, die harmonische Bildung, wo sich das Ganze von einem leitenden Mittelpunkte aus gestaltet. Auch das verwandte ספר, zählen, ist das Zusammenbringen einer Vielheit unter eine Einheit, sowie das ebenfalls verwandte סור in סהר die Kreislinie ausdrückt. Einheit in der Mannigfaltigkeit ist aber der Begriff der Harmonie. Auf Reden angewandt ist also שפר die elegante schöne Gliederung, die schöne Form der Rede. Naftali ist weder für die That noch für die Wissenschaft selbstschöpferisch. Allein er weiß die Gedanken anderer sich sowohl für die That als für die Rede glücklich anzueignen, weiß sie rasch auszuführen und schön darzustellen. Ist unsere Auffassung nicht irrig, so ordnen sich Gad und Dan Juda, Ascher Sebulun, Naftali Jissachar ergänzend unter.

Siftei Chakhamim, Genesis 49:21:1

Due to them, Devorah and Barak sang... Rashi is answering the question: It is written אילה שלוחה, in the feminine form. Why then is it written הנותן, in the masculine form? Therefore Rashi explains, “Devorah and Barak sang...” [and due to Barak, הנותןis in the masculine form].

Siftei Chakhamim, Genesis 49:21:2

Onkelos translates: “His lot will fall”... Rashi is saying that this is how Onkelos actually translates this verse. According to Onkelos, הנותן אמרי שפר means that Naftali will give thanks with beautiful words for his lot. But when Rashi wrote above, “‘He delivers pleasant sayings,’ as Onkelos translates it,” it means as follows: The first explanation holds that אילה שלוחה refers to the fruits of Ginosar, according to which אמרי שפר means as Onkelos said. [I.e., he will give thanks with beautiful words. But this will be interpreted differently:] the people of Naftali will [give thanks by] reciting the appropriate blessing over the fruits.

Steinsaltz on Genesis 49:21

Jacob blesses Bilha’s second son, Naphtali: Naphtali is a doe let loose to run freely, who provides pleasant sayings, fine and praiseworthy statements. Alternatively, this means that from his inheritance good tidings will come. One who returns from the portion of Naphtali will say: I have seen beautiful flowers, good fruits, and the like. 29

Tur HaArokh, Genesis 49:21:1

נפתלי אילה שלוחה, “Naftali’s territory will be as productive as a free-running doe. It was a custom among kings to send one another does as gifts, seeing that the does raised in the Northern kingdom would be looked after in the Royal Palace of the Kings in the south who would tie messages to their horns after which they would return to their habitat. [they were used as fast mail couriers. Ed.] The meaning of the words אמרי שפר, is that Yaakov wishes that they be bearers of good tidings. Yaakov hints that there would be ample reason to send good tidings from the territory of Naftali.

Tze'enah Ure'enah, Vayechi 79

“Naphtali is a hind let loose” [49:21]. Jacob said to Naphtali that his land would have good fruit that will grow quickly and ripen before all the other lands, like a hind. Like a hind that runs quickly, so will his fruit grow quickly. (Rashi, Genesis, 49:21.)

Tze'enah Ure'enah, Vayechi 80-83

“Which yields lovely fawns” [49:21]. They will make a blessing on his fruits more quickly than the other lands. Another explanation is that Jacob prophesied about Sisera, that ten thousand men from Naphtali gathered and went quick as a hind. They ran quickly to wage war with Sisera. “Which yields lovely fawns” [49:21]. This is the song that Deborah and [her husband] Barak sang at that time. (Rashi, Genesis, 49:21.) The Midrash says that Esau did not want to allow Jacob to be buried in the cave. Naphtali ran to Egypt to bring the letter that Esau had sold his share in the cave to Jacob. Before he could go, Husham, the son of Dan, rose up and killed Esau because he did not want to allow them to bury Jacob in the cave. (Bahya, Genesis, 49:21.) Ramban writes and Toldot Yizhak cites the Ramban. He compares Naphtali to a hind since the custom with the hinds was that they were sent overland with letters to the king of the north. When a hind was born in a land, they were taken to the king of the southern land. The king of the south raised them in his land. When he needed to send letters to the land of the north, he would attach the letter to its throat and it runs by itself to the king of the north and carries the letter. It gives a positive report when it returns. This is the meaning of “which yields lovely fawns” [49:21]. (Ramban, Genesis, 49:21; Toldot Yizhak, Genesis, 49:21.) Imre Noam writes. “Naphtali is a hind let loose” [49:21]. Naphtali is quick on the way. Therefore, he gives good news to each one that he encounters. Nobody hinders him on his way, and this is the meaning of “which yields lovely fawns” [49:21]. (Imre Noam, Genesis, 49:21.)

Jewish Thought

In Psalm 22:1, the prayer "my God, why have you forsaken me" is identified as the prayer of Queen Esther, who was from the line of Mashiach ben Yosef. The Sages believe that the redemption of Israel will come about like the first rays of light before dawn, referring to the beginning of the Redemption and the mission of Mashiach ben Yosef. Additionally, Jacob's blessing of Naftali as "a hind let loose" is connected to Mashiach ben Yosef as well.

Kol HaTor 2:8

(Ps. 22:1) “the first rays of light before the dawn” -- In this Psalm we find: “my God, why have you forsaken me, ” which was the prayer of Queen Esther who was from the line of Mashiach ben Yosef. See below (#141). Our Sages said (Yerushalmi: Brachot, ch. 1) that the redemption of Israel will come about like the first rays of light before the dawn. They were referring to the beginning of the Redemption, the mission of Mashiach ben Yosef. In connection with this, as an additional explanation of , they also noted and referred to the mystery of Jacob’s blessing of Naftali: [Gen. 49:21] “a hind let loose.” This is in the line of Mashiach ben Yosef, from the aspect of “the firstborn of his ox” [see 11] which is explained by the Gaon in his commentary on Habakkuk (Ch. 2).

Liturgy

The text describes the distress and suffering experienced during the month of Tevet, including fasting, forced religious conversion, loss of glory and honor, and the destruction of the city. The narrator laments the tragedies and begs for salvation and mercy from God, acknowledging their transgressions and asking for forgiveness and redemption.

Siddur Ashkenaz, Festivals, Selichot, Ten of Tevet 14

14. I will describe the distress that calls me. He hit me with three blows this month. He cut me down, prevented me, hit me. Even now, He wears me out. He depressed me on the Eighth, right and left. Did I not establish fasts on all three of the days? And the Greek king forced me to write my religion in Greek. "Those who plow use my back to plow, they make the furrow long." I fumed on the Ninth with deep-dug shame. He removed from me the cloak of glory and alacrity. The one who had said beautiful words was torn apart on that day. This was Ezra the Scribe. (Ezekiel) Ben Buzi the Visionary was commanded about the Tenth day. He wrote for You in his book of visions. For a remembrance for a nation who is melted and disgraced. "This very day." The count of the monthly calendar was awakened against me. I stretch out my mouth with dirges and wailing. The order of the tragedies will burn in my heart. When "the refugee came to me saying the city had been hit." About these, I throw dirt on my face. I have been wounded by these four things- if only I had shot an arrow into my heart! In distress over these, I dig myself a grave. "God is justified, because I transgressed his word." I called Your name, the One comforted about my evil doings. See my suffering, hear the voice of my supplication. Listen to my pleas, quicken my salvation. "Do not shut your ear to my cry for ease, to my appeal." In the month of Tevet I was very hard-hit. The order of its celestial paths were changed against me. I rebelled, I violated, but let Him reveal His goodness to me. The One who tells the sea, "You may come up until here."

Midrash

The Midrash discusses the offerings brought by the princes of the tribes of Israel during the dedication of the altar. Each prince's offering is analyzed in detail, with connections made to their lineage, the patriarchs, matriarchs, and significant events in their history. For example, Naphtali's offering is connected to the Torah received by Israel and his father's blessing, while Gad's offering symbolizes the exodus from Egypt and his father's blessing regarding recruitment for battle. The offerings are seen as reflections of the princes' personal histories and the significance of their tribes within the nation of Israel.

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bamidbar Rabbah 13:7

“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.

Bamidbar Rabbah 13:8

“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus (Exodus 6:14–25.) and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron. (It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi.) We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”

Bamidbar Rabbah 14:11

“On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” (Numbers 7:78). “On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” – why did Naphtali present his offering after Asher? It is because Asher was called for the happiness [ishuran] of Israel, and Naphtali is called for the Torah that Israel received. What is Naphtali? It is nofet li. This is the Torah, in whose regard it is written: “They are more desirable than gold, than quantities of fine gold, and sweeter than honey and the juices of [nofet] ripe fruit” (Psalms 19:11), and it was given after forty days, the numerical value of li. (Lamed – 30 ; yod – 10; together they equal 40.) Because the happiness of Israel was contingent upon the Torah, therefore, Naphtali presented his offering after Asher. And just as the thought of Israel arose before the Omnipresent first, (Before creation of the world.) and then he instituted the Torah for them; that is why He had Asher precede Naphtali. Alternatively, it is because Jacob blessed Naphtali after Asher, because both of them were equal in the blessing of the land. Asher was “his bread shall be rich” (Genesis 49:20), and Naphtali’s land was “a doe let loose” (Genesis 49:21). That is why here Naphtali presented his offering after Asher. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:79). “His offering was one silver dish…” – Rabbi Yudan said: It was corresponding to the patriarchs and the matriarchs that the prince of Naphtali presented his offering. Why is that so? It is because Naphtali honored his father too much, as his father would send him to any place that he wished, and he was speedy in his errands, and he derived satisfaction from him [Naphtali], and his [Naphtali’s] sayings were pleasant for him. This is why his father blessed him as “a doe let loose” (Genesis 49:21), because he would run his errands like a doe. This is why he blessed him with “[who provides] pleasant sayings” (Genesis 49:21), because his sayings were pleasant. That is why Naphtali merited that the Holy One blessed be He exacted retribution from Sisera by means of Barak, who was from Kedesh Naftali. And because Naphtali was diligent in the honor of his ancestors, therefore, the prince of Naphtali learned from his grandfather and adopted his ways and presented his offering in accordance with the fathers and mothers of Naphtali. That is what is written: “His offering was [one silver] dish [kaarat]…” – it corresponds to Sarah, who was the pillar [akeret] of the household, and she was primary among the matriarchs, as she was first. “Silver” – because she was righteous, just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One” – as she was a righteous woman unique in her generation. “Its weight one hundred and thirty” – as she lived a bit less than one hundred and thirty years, as it is stated: “The lifetime of Sarah was one hundred and twenty-seven years” (Genesis 23:1). “Basin [mizrak]” – this is Abraham, who was cast out [shenizrak] of his land and his patrilineal house, as it is stated: “The Lord said to Abram: Go from your land, and from your birthplace, and from your father’s house, to the land that I will show you” (Genesis 12:1). “One” – just as it is stated: “Abraham was one and he inherited…” (Ezekiel 33:24). “Silver” – as he was righteous, after: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Seventy shekels in the sacred shekel” – when the Holy One blessed be He entered into a covenant with Abraham, between the parts, (The Covenant between the Parts, known in Hebrew as Berit bein habetarim; see Genesis 15:7–21.) he was seventy years old, as the decree between the parts was decreed thirty years before Isaac was born; (See Rashi, Exodus 12:40.) this is the statement of Rabbi Yosei, to realize what is stated: “It was at the end of four hundred and thirty years; it was on that very day that all the hosts of the Lord departed from the land of Egypt” (Exodus 12:41). “Both of them full of high-quality flour mixed with oil as a meal offering” – as both Abraham and Sarah were full of good deeds, as it is stated: “And the people that they had acquired in Haran” (Genesis 12:5) – it teaches that Abraham would convert the men and Sarah would convert the women. “One gold ladle of ten shekels, filled with incense” (Numbers 7:80). “One gold ladle of ten shekels” – this is Abraham, who overcame his evil inclination and withstood ten ordeals with which the Omnipresent tested him. “Filled with incense” – as his actions were pleasant before the Omnipresent like the fragrance of the incense. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:81). “One goat as a sin offering” (Numbers 7:82). “One young bull…” – it corresponds to the offerings that the Holy One blessed be He commanded him to prepare when He entered into the Covenant between the Parts with him, just as it says: “He said to him: Take Me a triple calf, and a triple female goat, [and a triple ram, and dove, and a pigeon.] (Genesis 15:9). “Bull” – corresponding to the calf; “ram” – corresponding to the triple ram; “one lamb” – corresponding to the dove and the young pigeon, which were the offering of the poor, instead of the lamb, which is the offering of the wealthy, as it is stated: “If her means do not suffice for a lamb, she shall take two doves, or two young pigeons, one as a burnt offering and one as a sin offering, and the priest shall atone for her, and she shall be purified” (Leviticus 12:8). That is why he sacrificed a lamb instead of a dove and a young pigeon, as there is no poverty in a place of wealth. (In the Tabernacle.) “One goat…” – it corresponds to the “triple female goat.” “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥira son of Einan” (Numbers 7:83). “And for the peace offering, two bulls” – it corresponds to Isaac and Rebecca, who were unflawed (A synonym for temimim is shelemim, similar to the zevaḥ hashelamim.) and children of kings. (Abraham and Betuel were kings. See Bereshit Rabba 42:5.) “Five rams, five goats, five lambs in their first year” – why were there three species: rams, goats, and sheep? They correspond to Jacob, Leah, and Rachel. Why were they of five each? It is because their tally totals fifteen, corresponding to Jacob, Leah, Rachel, and the twelve tribes. The concubines, because they called them maidservants, they did not enter into the tally. “This was the offering of Aḥira son of Einan” – since the Holy One blessed be He saw that he presented the offering in this order of the patriarchs, He began lauding his offering….

Bamidbar Rabbah 2:7

“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, (The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21).) from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem (Of that name.) with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). (The allusion to the olive tree is based on the fact that it produced olive oil [shemen].) Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. (The banners of Ephraim and Manasseh shared the same background.) On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

Bereshit Rabbah 98:17

“Naphtali is a doe let loose, who provides pleasant sayings” (Genesis 49:21). “Naphtali is a doe let loose [sheluḥa]” – it is speaking of his land, which is entirely irrigated fields [beit hashelaḥin]. That is what is written: “From Kineret (Kineret is the Hebrew name for the Sea of Galilee.) until the sea of the Arava, [the Dead Sea]” (Deuteronomy 3:17). “Kineret” – Rabbi Elazar said: Yeraḥ. Rabbi Shmuel bar Naḥman said: Beit Yeraḥ. Rabbi Yehuda ben Rabbi Simon said: Sennaberis and Beit Yeraḥ. Rabbi Levi said: The environs of Beit She’an, whose name is Kineret. Rabbi Berekhya said: The entire coast of the Sea of Tiberias is called Kineret. Why does it call it Ginosar? The Rabbis say: The gardens of princes [ganei sarim]. Rabbi Yehuda bar Simon said: It is based on: “From Naphtali one thousand captains [sarim]” (I Chronicles 12:35). That is what is written: “She sent and called Barak…[from Kedesh Naftali].… I will draw toward you, to the Kishon Stream” (Judges 4:6–7). (The midrash interprets the phrase “Naphtali is a doe let loose [sheluḥa]” to allude to the fact that its fighters, led by Barak, were sent [nishleḥu] by Deborah to fight against the invading Canaanites. ) The school of Rabbi Natan said: “Pleasant [sayings]” – this is song that they sang: “Deborah sang” (Judges 5:1). Rabbi Yosei son of Rav Yaakov bar Idi in the name of Rav Aḥa: “Who provides pleasant [shafer] sayings” – sayings of the shofar, as they would beautify [meshaprin] sayings that were given with the shofar and its blasts. (They would beautifully analyze and present the words of the Torah, which was given amidst a shofar blast (see Exodus 20:15). ) You find that when they ascended to bury our patriarch Jacob, the Hittites came to contend with them over the burial. Naphtali ran like a doe, brought the deed from Egypt, and overcame [veshiper] them.

Bereshit Rabbah 99:12

“From Asher, his bread is rich, and he will provide royal delicacies” (Genesis 49:20). “From Asher, his bread is rich” – as his daughters are fair, as it is stated: “As women will deem me fortunate” (Genesis 30:13). (The verse is interpreted here to mean, “I will be deemed fortunate because of my daughters,” an allusion to their great beauty. ) Likewise it says: “He will be the favorite of his brothers” (Deuteronomy 33:24) – because of his daughters. “And he will provide royal delicacies [maadanei]” – as his daughters are worthy of royalty, as it is stated: “Who clothed you in scarlet with finery [adanim]” (II Samuel 1:24). (This verse is written regarding King Saul.) “Naphtali is a doe let loose, who provides pleasant sayings” (Genesis 49:21). “Naphtali is a doe let loose” – this is the Ginosar valley, which is as quick as a doe, in ripening produce. “Who provides pleasant sayings” – as his land is blessed, as it is stated: “Naphtali, his desire is satisfied, [and he is full with the blessing of the Lord]” (Deuteronomy 33:23). They produce first fruits for kings and speak fair words to them, and if [the kings] were displeased with them, they would become reconciled to them. “Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall” (Genesis 49:22). “Joseph is a fruitful tree [ben porat]” – but is Porat not Joseph? (The literal connotation of the verse is that Joseph is the son of Porat.) What is ben porat? It is that he was elevated because of cows [parot]. (The reference is to the cows in Pharaoh’s dream.)

Midrash Tanchuma Buber, Appendix to Devarim 3:1

(Deut. 2:3:) YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. This text is related (to Cant. 2:7): I ADJURE YOU, O DAUGHTERS OF JERUSALEM . R. Levi said: I ADJURE YOU is written four times (in Cant. 2:7; 3:5; 5:8; and 8:4). And why? corresponds to four empires, against none of which they should revolt. (See Cant. R. 2:7:1; cf. above 4.) R. Helbo said: corresponds to four things : They should not force the end; when they come up from exile, they should not come home in huge mobs; they should not revolt against the empire; and they should not reveal their mysteries (Gk.: mysterion.) (i.e., Oral Torah). And for that reason adjured them four times. [(Cant. 2:7, cont.:) O DAUGHTERS OF JERUSALEM.] What is the meaning of O DAUGHTERS OF JERUSALEM? calls the nations DAUGHTERS OF JERUSALEM. R. Johanan said: The Holy One is going to make Jerusalem a metropolis (Gk.: metropolis.) for the whole world, since it is stated (in Ezek. 16:61): AND I WILL GIVE THEM TO YOU AS DAUGHTERS, THOUGH THEY ARE NOT OF YOUR COVENANT. (Cant. R. 1:5:3; Exod. R. 23:10.) What is the meaning of THOUGH THEY ARE NOT OF YOUR COVENANT? Though is neither of your mother's dowry, nor of your father's trade (Gk.: pragmateia.) ; nor is it that you have kinship with such a one. What is the meaning of DAUGHTERS? as (in Josh. 15:45): EKRON ALONG WITH ITS DAUGHTERS {as it were} AND COURTS (i.e., with its suburbs). So for that reason calls them DAUGHTERS OF JERUSALEM. (Cant. 2:7, cont.:) BY GAZELLES. What is the meaning of BY GAZELLES (TsB'WT)? By a heavenly host(TsB'). Another interpretation: By your circumcision, which is his desire (TsBYWN, i.e., gazelle [TsBYH]). Another interpretation: By the fathers, the mothers, and the tribes, which are likened to a deer. (Cant. 2:7, cont.:) OR BY HINDS OF THE FIELD. These are the tribes, which were likened to a hind where it is stated (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE.

Midrash Tanchuma Buber, Miketz 13:1

(Gen. 43:29:) THEN HE (Joseph) RAISED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER. He was happy that he was like his mother, for it is so written: THE SON OF HIS MOTHER. Immediately (in Gen. 44:1): THEN HE COMMANDED THE ONE WHO WAS OVER HIS HOUSE, SAYING: FILL THE MEN'S SACKS WITH FOOD…. He said to Manasseh (I.e., his son. So below, 10:17; see also Targum Pseudo-Jonathan, Gen. 44:1, which names Manasseh as Joseph’s steward.) (in Gen. 44:1-3): FILL THE SACKS < …. > AND < YOU SHALL PUT > MY GOBLET, THE GOBLET OF SILVER, < IN THE MOUTH OF THE SACK OF THE YOUNGEST >…. AT MORNING LIGHT THE MEN WERE SENT OFF. Why did he not send them away at night? Joseph said: If I send them away at night, there is no creature who could cope with them because they are like wild beasts. (In Gen. 49:9:) JUDAH IS A LION'S WHELP, (in Deut. 33:22): DAN IS A LION'S WHELP, (in Gen. 49:17): DAN SHALL BE A SERPENT, (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE, (and in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF.

Midrash Tanchuma, Miketz 10:9

When Joseph’s brothers came to him, He lifted up his eyes and saw Benjamin his brother, his mother’s son (Gen. 43:29). He was deeply moved, for he saw in him the image of his father. (Other sources say that he looked like his mother (Rachel), who was also Joseph’s mother.) Thereupon he commanded the steward of his household: Fill the men”s sacks with food … and put my goblet, the silver goblet, in the sack’s mouth of the youngest (ibid. 44:1–2). As soon as the morning was light, the men were sent away (ibid., v. 3). Joseph said to himself: “If I should permit them to depart during the night, no one will be able to overcome them, since they have been likened to beasts, as it is said: Judah is lion’s whelp (Deut. 33:22), Dan shall be a serpent in the way, a horned snake in the path (Gen. 49:17), and Naphtali is a hind let loose (ibid., v. 21).” After they had journeyed but a short distance from the city, Joseph said (to his steward): “If they go a great distance, no one will be able to overcome them, so arise, and pursue them while the fear of the city is still upon them. When you reach them, reprimand them harshly at first and then gently, saying” Is not this it in which my lord drinketh, etc. (ibid., v. 5).

Midrash Tanchuma, Vayechi 13:3

Naphtali is a hind let loose (Gen. 49:21). This refers to the valley of Gennesareth, which has early crops that ripen speedily, just as the hind (runs swiftly).

Midrash Tanchuma, Vayishlach 7:4

And there passed by the wild beasts. These are the sons of Jacob, who were compared to beasts: Judah is a lion’s whelp (Gen. 49:9); Dan is a young lion (Deut. 33:22); Naphtali is a hind let loose (Gen. 49:21); and likewise all the others. And trod down the thistle confirms what is stated in the verse And came upon the city unawares, and slew all the males. And they slew Hamor and Shechem, his son, with the edge of the sword (Gen. 34:25–26).

Midrash Tehillim 81:3

Blow the shofar in the month. This is what the scripture says (Psalms 89:16): "Happy is the people who know the shofar blast; they walk, O Lord, in the light of Your countenance." "Those who know the shofar blast" refers to the generation of the wilderness who camped and traveled by the sound of the shofar, as it says (Numbers 10:4): "And if they blow but one [shofar], then the princes, the heads of the thousands of Israel, shall gather themselves unto you." "They walk, O Lord, in the light of Your countenance" as it says (Exodus 13:21): "And the Lord went before them by day." Another interpretation: "Happy is the people" refers to the elders who determine the months and establish the new year. "In the light of Your countenance" - Rabbi Abbahu said, this refers to God who agrees with them. Rabbi Yosei ben Yaakov said in the name of Rabbi Acha (Genesis 49:21), "Naphtali is a hind let loose, who utters beautiful words." These are the words of Torah that were given through the shofar, as it says (Exodus 20:15): "The sound of the shofar." Therefore, "Blow the shofar in the month." Rabbi Yoshiyah said, "Do not the nations of the world also have hands raised in doubt?" Rather, "Happy is the people" refers to the Jewish people who know how to please God with the shofar. Another interpretation: "Happy is the people" refers to the Jewish people who know how to please God on Rosh Hashanah. "In the light of Your countenance they will walk" refers to Yom Kippur, on which the Lord forgives and enlightens them. "Blow the shofar in the new moon" refers to the month during which the new moon is covered, and this is Rosh Hashanah. "Blow the shofar in the new moon." The rabbis say: "Renew your deeds and improve your deeds, and I will cover your sins," as it is said: "You have borne the guilt of Your people, You have covered all their sins" (Psalms 85:3). Rabbi Berechiah said in the name of Rabbi Abba: "Improve your deeds and renew your deeds." Just as the shofar sound comes from one end and goes out the other, so do all the accusers in the world accuse before me, but I hear from one side and vindicate from the other. Therefore, blow the shofar in the new moon."

Pirkei DeRabbi Eliezer 39:14

When they came to the Cave of Machpelah, Esau came against them || from Mount Horeb to stir up strife, saying: The Cave of Machpelah is mine. What did Joseph do? He sent Naphtali to subdue the constellations, and to go down to Egypt to bring up the perpetual deed which was between them, therefore it is said, "Naphtali is a hind let loose" (Gen. 49:21). Chushim, the son of Dan, had defective hearing and speech, and he said to them: Why are we sitting here? He was pointing (to Esau) with his finger. They said to him: Because this man will not let us bury our father Jacob. What did he do? He drew his sword and cut off Esau's head with the sword, and took the head into the Cave of Machpelah. And they sent his body to the land of his possession, to Mount Seir.

Shemot Rabbah 1:16

The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19). “As they are vigorous [ḥayot].” If you say that they are midwives, (One of the interpretations of the Hebrew word ḥaya is midwife.) does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2). God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20). “God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them. Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.” “The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”

Shir HaShirim Rabbah 2:14:1

“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14). “My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31). The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’ (I have already heard their own pleas for help, for their “voice is pleasant.”) Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.” Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket. (These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command.) It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7). (Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.)

Shir HaShirim Rabbah 2:7:1

“I administer an oath to you, daughters of Jerusalem, by the gazelles, and by the hinds of the field, that you will not awaken, and you will not rouse love, until it pleases” (Song of Songs 2:7). “I administer an oath to you, daughters of Jerusalem.” By what did He administer the oath? Rabbi Eliezer says: He administered the oath by the heavens and the earth; (Just as heaven and earth constantly act in the manner prescribed for them from God, so too Israel should not violate its oath (Etz Yosef).) “by the gazelles [bitzvaot],” by the host [tzava] of the heavens and by the host of the earth, with two hosts [tzevaot]; that is bitzvaot. “And by the hinds of the field,” these are the beasts of the field, just as it says: “For your covenant will be with the rocks of the field, and the beasts of the field will be at peace with you” (Job 5:23). Rabbi Ḥanina bar Pappa and Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanina said: He administered an oath to them by the patriarchs and the matriarchs. Bitzvaot, these are the patriarchs [avot], who established My stature [tzivyoni], and I imbued My stature in them. “And by the hinds of the field,” these are the tribes, just as it says: “Naphtali is a hind let loose” (Genesis 49:21). Rabbi Yehuda ben Rabbi Simon said: He administered an oath by circumcision; bitzvaot, by a mitzva that has a sign [ot]; “and by the hinds of the field,” who shed their blood like the blood of the gazelle and the hind. (See, for example, Leviticus 17:13; Deuteronomy 15:22–23.) The Rabbis say: He administered an oath by the generation of persecution. (Like the generation of Rabbi Akiva and his colleagues.) Bitzvaot, as they established My stature [tzivyoni] in the world, and I imbued My stature in them. “And by the hinds of the field,” who shed their blood for the sanctification of My name, like the blood of the gazelle and the hind. That is what is written: “For we are killed all day over You” (Psalms 44:23). Rabbi Ḥiyya bar Abba said: If a person would say to me: Give your life for the sanctification of the name of the Holy One blessed be He, I will give it, provided that they kill me immediately. However, in the generation of persecution, I would not be able to withstand [the persecution]. What would they do in the generation of persecution? They would bring iron balls and heat them until they were white hot and place them under their [victims’] armpits and would take their lives. Or they would bring stalks of reeds (Thin, sharp shards, similar to needles.) and place them under their fingernail and would take their lives. (In both examples cited, the victims would suffer a slow, torturous death.) That is what David said: “To You, Lord, I lift [esa] my soul” (Psalms 25:1), I will give up [asi] is written, (In fact, the word is written esa in the verse, not asi. The midrash means to say that the word esa should be interpreted as though it read asi, as David would not take his own life, as implied by the word esa, but might give up his life by maintaining his allegiance to God in the fact of enemies who would seek to prevent him from doing so.) for they would give their lives for sanctification of the name of the Holy One blessed be He. Rabbi Oshaya said: The Holy One blessed be He said to Israel: ‘Wait for Me (Until the end of days.) and I will render you like the host of the heavens.’ Rabbi Yudan in the name of Rabbi Meir: The Holy One blessed be He said to Israel: ‘If you fulfill My oath I will render you like the heavenly host, and if not, I will render you like the earthly host.’ Rabbi Yosei bar Ḥanina said: There are two oaths here, one for Israel and one for the nations of the world. He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time. Rabbi Levi said: It is written: “Behold, a king will reign in righteousness” (Isaiah 32:1). The Holy One blessed be He enthrones a wicked king over His nation only until He collects its debt and liquidates it. (God grants wicked kings power over Israel only in order to punish Israel for its sins.) Rabbi Abahu said in the name of Rabbi Tanḥum: What did the foremen of Israel say to Pharaoh? That is what is written: “Straw is not given to your servants… [your servants are beaten] and it the fault of your people” (Exodus 5:16). You are sinning against your people, (Israel, the people who have come under your dominion (Matnot Kehuna).) you are sinning against your nation, (The Egyptians, who will be held accountable for Israel’s suffering.) and you are causing your kingdom to be taken from you and to be given to another nation. Rabbi Ḥelbo says: There are four oaths here. (This is based on the fact that the expression “I administer an oath to you” appears four times in Song of Songs: 2:7, 3:5, 5:8, and 8:4 (Etz Yosef).) He administered an oath to Israel that they would not rebel against the kingdoms; would not accelerate [the advent of] the end of days; (They should not over-engage in prayer that the end of days should arrive (Matnot Kehuna).) would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora. (They should not forcefully stage a mass immigration to Israel.) If they did, why would the messianic king come to gather the exiles of Israel? Rabbi Onya said: He administered to them four oaths corresponding to the four generations that sought to accelerate [the advent of] the end of days, and failed, and they are: One during the days of Amram; one during the days of Deinai; (He was one of the Jerusalem zealots during the period leading to the destruction of the Second Temple. See Sota 47a.) one during the days of ben Kozeva; (Shimon bar Kokhva.) and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows [yet they turned back on the day of battle. They did not keep the covenant of God]” (Psalms 78:9–10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows.” They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it began when Isaac was born. (God told Abraham that his descendants would be strangers in a foreign land for four hundred years, and they would be enslaved (Genesis 15:13). Members of the tribe of Ephraim assumed that the four hundred years began from when God spoke to Abraham, but in fact they began thirty years later, when Isaac was born.) What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in the Lord and did not trust His salvation. They violated the end of days and they violated the oath. (They attempted to forcefully bring about redemption before the proper time.) “That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: The love that Isaac had for Esau, as it is stated: “Isaac loved Esau” (Genesis 25:28). What is “until it pleases”? Until it becomes the wish of the elder. (From the fact that the verse does not say “you will not rouse the end of days,” or “you will not rouse redemption,” the midrash derives the idea that the love referred to in the verse is a factor that prevents the redemption of Israel. Thus, the midrash states that Isaac’s love for Esau, which was due to the honor he accorded Isaac, is a source of merit for Esau’s descendants, and prevents Israel from being redeemed from their dominion. This will be the case “until it becomes the wish of the elder,” i.e. Isaac, meaning until the merit of Esau has been used up (Midrash HaMevoar).) Rabbi Berekhya said: The love that the Holy One blessed be He had for Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2). (The midrash is now interpreting the love mentioned in the verse as a cause of redemption for Israel.) What is “until it pleases”? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with loud voice and will not delay. Therefore, it says: “Until it pleases.”

Shir HaShirim Rabbah 4:7:1

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). “All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it. (Unlike his father and grandfather, all his offspring were righteous.) What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2). Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary? (In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him.) It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he (Moses) then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another. What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi? (The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25).) Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them, (When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron.) and one said: It was because it delineated the genealogy of Moses and Aaron. (Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi.) We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna (This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above.) who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy. (They married only with families that could prove they were of pure lineage.) Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died, (Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure.) authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This (Yabetz) is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This (Yabetz) is Otniel. It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case: (Since in the future they will all be comparable to pure gold, as envisioned by Zechariah.) “All of you is fair, my love, and there is no blemish in you.”

Musar

Kindness should be done without expectation of reward to be considered generous. Practicing acts of kindness is a virtue that should be cultivated until it becomes second nature, as it emulates the kindness of God. David praised God's kindness in Psalms 63,4, highlighting that God's acts of kindness are for the living, unlike human acts of kindness which are often for the dead. Rashi's commentary on 49,21 also emphasizes the importance of acknowledging and praising God's miracles with our lips.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 1

ועשית עמדי חסד ואמת . The main ingredient of חסד, kindness, is that it be performed without expectation of a reward. Only when performed thus is one called generous; otherwise one is simply a trader. There is no greater virtue than that of חסד. This is why a person must train himself to practice this virtue until it becomes second nature to him. Not only should he perform acts of kindness for the dead, but even more so for the living. By doing so he will emulate the virtues practiced by G–d Himself who constantly performs acts of kindness without any thought of compensation. Concerning this David has said in Psalms 63,4: "For truly Your kindness is better than life itself; my lips declare Your praise." David meant that whereas when human beings practice acts of altruistic loving-kindness, this is almost always with the dead. You, G–d, perform deeds of loving-kindness for the living, by the very fact that You grant us our life. What could we possibly do in the way of compensating You!? All we can do is to pay You lip-service, extol Your virtues in song and prayer. Rashi referred to this in his commentary on 49,21, where he interprets the אמרי שפר as an allusion to the song of victory sung by Deborah after Israel defeated Sisera under her leadership. G–d performs the miracles and all we can do in return is to acknowledge them with our lips.

Quoting Commentary

Rashi explains that the term "חיות" in Exodus 1:19 refers to the midwives being as skillful as animals, with our Rabbis comparing them to animals based on various biblical references. Rabbeinu Bahya suggests that the number of males in the tribe of Shimon decreased due to a decree after Zimri's indiscretion, and that Naftali is singled out in the Torah due to having more daughters than sons. Ramban interprets "bein porath Yoseph" as a son who is like a many-branched tree, with the word "bein" showing affection. Naphtali is described as swift and eager to fulfill divine will in various midrashic readings, being compared to a hind delivering messages. In Deuteronomy 33:23, the territory of Naftali is said to be full of the Lord's blessing, with the Talmud stating that filling a cup to the brim for a blessing will lead to inheriting both worlds.

Da'at Zekenim on Deuteronomy 33:23:2

ומלא ברכת ה, “and it is full of the Lord’s blessing.” Anyone visiting the territory of Naftaly during the growing season would bless the Lord when witnessing the produce approaching the harvesting season. Yaakov had already referred to this when he blessed his children in Genesis 49,21. Our sages in the Talmud, tractate B’rachot, folio 51, state that anyone who fills a cup to the brim in order to recite a benediction of thanksgiving (after a meal when saying grace) will inherit both worlds The authors of this saying, Rabbi Yochanan and Rabbi Yossi, who words it slightly differently, base themselves on our verse here, quoting: ומלא ברכת ה' ים ודרום ירשה, “possess you the sea and the south.” Some commentators interpret the word ים as referring to the west, i.e. the present material world, which is compared to night, whereas they understand the word דרום, as the region in the universe housing the sun during the periods between summer and winter. He who fills the cup of benediction to the brim will inherit both this world and the world to come which is compared to day.

Rabbeinu Bahya, Bamidbar 1:20:2

The number of males counted in the tribe of Shimon, i.e. 59,300 was in itself an allusion to the fact that Satan had some control over their number and that at the time when their leader Zimri committed his famous indiscretion with Kosbi bat Tzur, the princess of Midian, publicly cohabiting with her, (Numbers 25,14) the decree which had long been held in suspense was finalized and their number was reduced to 22,200 as we find at the next count (Numbers 26,14). The reason why in the case of Naftali the Torah writes בני נפתלי instead of לבני נפתלי as it did in the case of all the other tribes may be due to the fact that Naftali was different from all the other tribes having more daughters than sons. This was already hinted at in Yaakov’s blessing who phrased his blessing in the feminine gender, i.e. אילה שלוחה instead of איל שלוח (compare Genesis 49,21). By writing בני נפתלי, the Torah singles out the males among a preponderance of females.

Ramban on Genesis 49:22:1

‘BEIN PORATH YOSEPH.’ A graceful son. It is an expression used in Aramaic: “Apiryon namtai (Let us gracefully treat) Rabbi Shimon.” (Baba Metzia 119a.) Bein porath alei ayin. His gracefulness attracts the eye that sees him. This is the language of Rashi. Now it is farfetched to base the interpretation of the word porath upon this Aramaic expression, for such expressions in the Talmud — be they Greek, Persian, or other languages — have no kinship with the Sacred Language. Moreover, each example found of this word is only an expression of blessing and praise, not grace, and the letter nun [in the word apiryon] is a root letter. (Whereas the Hebrew porath has no nun. How then can Rashi explain the word porath as being similar to apiryon in which the nun is a root letter?) It is so mentioned in Bereshith Rabbah: (60:13.) “And they blessed Rebekah. (Above, 24:60.) They were depressed and mean. They were m’pharnin (blessing) only with their mouth.” It appears to me that the meaning of porath is as in the expression, “Purna belongs to the orphans,” (Kethuboth 54a.) where purna means the improvement in the value [of the orphans’ portion of the dowry which] belongs to the orphans. The Rabbis further called the kethubah (the written marriage-contract) purna, saying, “A woman collects the purna from them,” (Ibid., 67a.) meaning the kethubah which constitutes the benefit from her father’s house. They similarly said that “mohar (Exodus 22:16.) (dowry) means pranun.” (It is so rendered there in Targum Jonathan.) But bein porath in the present verse is to be interpreted either as Onkelos has it as being an expression of fruitfulness and abundance, or as the grammarians (Rabbi Yonah and Rabbi Yehudah, mentioned by R’dak in his Book of Roots, under the root banah.) — who derived the word porath from the phrase, And its branches (‘p’orothav’) became long (Ezekiel 31:5.) — would have it. They further said that the word bein is similar in meaning to “a plant” or “branch”, and they bring a similar verse as proof: And of the stock which Thy right hand hath planted, and the branch (‘bein’) that Thou madest strong for Thyself. (Psalms 80:16.) Thus the purport of the verse is as if Jacob had said: “Joseph is a planting containing many branches.” In my opinion, the word bein is to be understood in its ordinary sense, namely, “son,” with the verse stating that Joseph is a son who is similar to a many branched tree, planted beside a spring whose waters fail not, and whose branches in turn gave forth offspring, [i.e., other boughs]. [On account of their heaviness] these tread upon the sky-high walls. (For lacking such support they would break under the weight of their abundant fruit.) He called the boughs which come forth from the branches as banoth (daughters), for they are “the daughters” of the great branches. This is stylistic elegance for the expression, bein porath. The word bein, accordingly, is not in the conjunctive mode to the word porath, but instead is like: The Assyrian was a cedar in Lebanon; (Ezekiel 31:3.) Naphtali is a hind sent forth; (Above, Verse 21.) Benjamin is a wolf. (Further, Verse 27.) It is for this reason that it is vowelled with a tzeirei — [bein] — for if its interpretation were “a plant of boughs,” (As “the grammarians,” whose interpretation was discussed previously, would have it. See text above. According to their interpretation, since the two words bein porath are in the constructive mode (“a plant of…”), the word should have been ben and not bein, as is the rule.) the word bein should have been vowelled with a segol, [thus rendering it ben rather than bein]. The reason he uses the term bein (son) is to show affection, just as: From the prey, my son, thou art gone up. (Above, Verse 9.) In general it is proper to interpret Joseph’s blessing as alluding to the two tribes which came from him, and this could be based upon the words porath (branches) and banoth (boughs). However, since he mentioned Levi, and the tribes of Israel number only twelve, he did not treat them as two separate tribes in his blessing, but he does allude to them. Moses our teacher, likewise, in his blessing, compared Joseph to the bullock and the wild-ox, and mentioned “the horns” (Deuteronomy 33:17.) in connection with him as each one constitutes a distinct body from which two horns branch out. There, however, because Moses our teacher did not mention Simeon by name, he explicitly said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. (Deuteronomy 33:17.)

Rashi on Exodus 1:19:1

כי חיות הנה signifies they are just as skilful as midwives. The Aramaic for מילדות, midwives, is חיתא (hence the term חיות in this verse). Our Rabbis, however, (taking this word in the sense of animals) gave the following explanation (Sotah 11b): they have been compared to the beasts of the field which do not require the help of midwives. And where are they compared to animals? (Genesis 49:9) “Judah is a young lion”; (Genesis 27) “Benjamin is a wolf that leareth”; (Deuteronomy 33:17) “Joseph is the firstling of his ox”; (Genesis 49:21) “Naphtali is a hind sent forth”. As for the ancestors of those tribes about whom such a comparison is not expressly written Scripture implicitly includes them in the several blessings bestowed upon their brothers, (and thus they also are compared, as their brothers, to animals), for Scripture states, (Genesis 49:28) “And he blessed them etc.” (cf. Rashi on these words). Then, again, it is written, (Ezekiel 19:2) “How was thy mother a lioness!” (The prophet is addressing the princes of Israel as the representatives of the people, and by the term “thy mother” means the progenitors of the nation; the chapter proceeds to speak of the mother’s offspring as “whelps”).

Tribal Lands, Chapter 9; Naphtali 15

The Swift Shevet Naphtali is a hind sent forth, Delivering sweet words. Genesis 49:21

Tribal Lands, Chapter 9; Naphtali 16

Throughout rabbinic literature, Naphtali is best known for his startling swiftness. It was Naphtali whom Jacob dispatched to summon both Rachel and Leah for a consultation about leaving their father’s home and setting out for Canaan. (Targum Yerushalmi, Genesis 31:4.) Naphtali delivered Joseph’s coat to Jacob after the brothers dyed it in blood, (Sefer Ha-Yashar, VaYeshev 70a.) and he inverted this action years later, by delivering the news to Jacob that Joseph was alive. (Targum Yerushalmi, Genesis 49:21.) At the moment of Jacob’s burial, Naphtali hightailed it back to Egypt to retrieve the deed securing right to burial in Me’arat Ha-Makhpelah. (Sotah 13a; PRE 38.)

Tribal Lands, Chapter 9; Naphtali 20

The exemplary dispatch of Naphtali demonstrated, according to midrashic readings, not an unusual athletic prowess, but an eagerness to act and fulfill the divine will. (MHG Genesis 49:21.) The hind of Naphtali bounded along with the other fleet animals in the famous dictum of the Sages: “Be fierce as a leopard, light as an eagle, swift as a deer, and strong as a lion to do the will of your Father in heaven” (Avot 5:23).

Tze'enah Ure'enah, Vayechi 82

Ramban writes and Toldot Yizhak cites the Ramban. He compares Naphtali to a hind since the custom with the hinds was that they were sent overland with letters to the king of the north. When a hind was born in a land, they were taken to the king of the southern land. The king of the south raised them in his land. When he needed to send letters to the land of the north, he would attach the letter to its throat and it runs by itself to the king of the north and carries the letter. It gives a positive report when it returns. This is the meaning of “which yields lovely fawns” [49:21]. (Ramban, Genesis, 49:21; Toldot Yizhak, Genesis, 49:21.)

Talmud

The midwives compared the Israelites to animals to justify not intervening in their births, citing specific examples from the tribes of Judah, Dan, Naphtali, Issachar, Joseph, and Benjamin. Esau questioned the validity of their claims, prompting Naphtali to retrieve the bill of sale from Egypt due to his speed likened to a doe, as explained by Rabbi Abbahu.

Sotah 11b:20

Rather, the midwives said to Pharaoh: This nation is compared to an animal [ḥayya], and animals give birth without a midwife. For example, with regard to Judah it is written: “Judah is a lion’s whelp” (Genesis 49:9); with regard to Dan it is written: “Dan shall be a serpent in the way” (Genesis 49:17); with regard to Naphtali it is written: “A hind let loose” (Genesis 49:21); with regard to Issachar it is written: “A large-boned donkey” (Genesis 49:14); with regard to Joseph it is written: “His first bullock” (Deuteronomy 33:17); with regard to Benjamin it is written: “A ravenous wolf” (Genesis 49:27).

Sotah 13a:9

Esau said to them: Bring the bill of sale to me, i.e., you can’t prove your claims. They said to him: The bill of sale is in the land of Egypt. They said: And who will go to bring it? Naphtali will go, for he is as fast as a doe, as it is written: “Naphtali is a doe let loose, he gives goodly words” (Genesis 49:21). Rabbi Abbahu says: Do not read it as “goodly words [imrei shafer]”; rather, read it as imrei sefer, i.e., the words of the book, as he returned to Egypt to retrieve the bill of sale.

Targum

Naftali is described as a swift messenger who brings good news, such as informing Jacob that Joseph was still alive and bringing the contract of the Double Field from Joseph's palace in Egypt. When Naftali speaks in the congregation of Israel, his words are sweet and praised by all.

Onkelos Genesis 49:21

Naftali is a gazelle-like messenger, [The lot of Naftali will fall on a good land. His inheritance will yield fruit,] he delivers pleasant Sayings [they will give thanks and blessings over them].

Targum Jerusalem, Genesis 49:21

NAPHTALI is a swift messenger declaring good tidings. He first declared to our father Jakob that Joseph was yet in life, and he went down to Mizraim in a little time, and brought the contract of the Double Field from the palace of Joseph. And when he openeth his mouth in the congregation of Jakob, his tongue is sweet as honey.

Targum Jonathan on Genesis 49:21

Naphatali is a swift messenger, like a hind that runneth on the tops of the mountains, bringing good tidings: he it was who announced that Joseph was living; he it was who hasteneth to go into Mizraim, and bring the contract of the double field in which Esau had no portion; and when he shall open his mouth in the congregation of Israel to give praise, he shall be the chosen of all tongues.

בֵּ֤ן פֹּרָת֙ יוֹסֵ֔ף בֵּ֥ן פֹּרָ֖ת עֲלֵי־עָ֑יִן בָּנ֕וֹת צָעֲדָ֖ה עֲלֵי־שֽׁוּר׃ 22 J Joseph is a wild ass, A wild ass by a spring —Wild colts on a hillside. (Joseph is a wild ass, / A wild ass by a spring / —Wild colts on a hillside Others “Joseph is a fruitful bough, / A fruitful bough by a spring, / Its branches run over a wall.”)
In Chasidut, Joseph's blessing highlights his unique status among the tribes, his immunity to the evil eye, and his role in preparing a place for Bnei Yisrael in Mitzrayim. Commentary from Ramban, Ibn Ezra, Sforno, Rashbam, Radak, Tur HaArokh, Or HaChaim, Rashi, Tze'enah Ure'enah, Steinsaltz, and Chizkuni provide various interpretations of Joseph's fruitfulness and protection. In Jewish Thought, the sin of the spies led to a loss of the land of Israel and a diminished divine power due to not acting according to G'd's will. Kabbalah discusses Abraham, Yosef, and Moses connecting with divine attributes, while Midrash emphasizes following God's will over earthly directives. Musar explores the prohibition of shaving and the importance of repentance and self-reflection. In Second Temple texts, Joseph's status among his brothers and father's prayers are highlighted, while Talmudic interpretations discuss Joseph's immunity to the evil eye. Targum praises Joseph's wisdom and righteousness in resisting temptation and his growth symbolized by a vine planted by water.

Chasidut

The blessing of Joseph reflects his unique status among the tribes due to his sons being counted separately, with Joseph described more as a father of Menashe and Ephrayim; Joseph was immune to the evil eye due to never using it against others; the twelve constellations correspond to holy attributes represented in the breastplate of the High Priest, with Adar symbolizing both hard times and redemption for the Jewish people; Yosef's protection from negative influences allowed him to prepare a place for Bnei Yisrael in Mitzrayim, symbolized by the phrase "a fruitful bough by a well."

Kedushat Levi, Exodus, Tetzaveh 8

Another approach to help us understand the line ‎ועשית בגדי ‏קודש לאהרן אחיך לכבוד ולתפארת‎: We know that of the twelve ‎months of the year 6 months belong to the season known as ‎‎“winter”, whereas the other 6 months are known as “summer.” ‎The twelve months correspond to the 12 lunar cycles each of ‎which is identified by star patterns described as ‎מזלות‎, ‎‎“constellation of stars in the sky.” Each month another one of ‎these constellations carries out its assigned tasks. The twelve ‎constellations may be summed up as 6 holy attributes, part of the ‎mystical ‎אור ישר ואור חוזר‎, “direct light emanating from the ‎source, and reflected light carrying the spiritual input by the ‎creatures who had encountered it. The six holy attributes are: 1) ‎man’s love for his Creator, and his desire to serve Him out of love ‎so as to provide Him with pleasure from His creatures. 2) The awe ‎in which man holds G’d; his dread of transgressing rules that ‎outlaw certain activities and defy His wishes. 3) the glory of G’d ‎that man must experience when he sees how G’d “boasts” of ‎man’s good deeds, compare Isaiah 49,3: ‎עבדי אתה ישראל אשר בך ‏אתפאר‎, “You are My servant Israel in whom I glory.” 4+5) the ‎faith Israel displays. These are two virtues, even though they ‎have a common heading. [The author had on a previous ‎occasion distinguished between faith which is totally oblivious of ‎any advantage one might personally gain from it, and faith which ‎is tied to certainty that G’d will reward one tangibly. Ed.] ‎‎6) The attribute of negating self interest by linking oneself ‎unreservedly to G’d and being completely content with whatever ‎it is that He has in mind for him.‎ The 12 constellations are represented in the gemstones of the ‎breastplate of the High Priest where they symbolize the 12 tribes ‎of the Jewish people, the holy nation.‎ The month of Adar corresponds to the tribe of Joseph ‎from whom 2 of the twelve tribes emerged. This is why when ‎there is a need to insert an extra month in the calendar to ‎compensate for the 11 days plus, that the lunar “year” is shorter ‎than the solar year, this month appears in our calendar as both ‎Adar I and Adar II. The appropriate zodiac sign for this month is ‎therefore that of ‎דגים‎, fish, which are a symbol of fertility as we ‎know from Genesis 48,16 where Yaakov blessed Joseph by ‎predicting that his sons’ offspring would be as numerous as that ‎of fish. Another example of Joseph’s numerous offspring is ‎alluded to in the words ‎בן פרת יוסף‎ “Joseph is a fruitful son.” ‎Genesis 49,22. Just as fish are safe from the evil eye, seeing they ‎are not visible on the earth’s surface, swimming beneath the ‎surface of the oceans, so the Talmud in B’rachot 20 ‎understands the words ‎עלי עין‎, in the same verse as the protection ‎afforded Joseph’s offspring from the potential damage from the ‎evil eye of people envious of them.‎ When the letters of the word ‎דג‎, “fish” are inverted, the result ‎is ‎גד‎, a word related to ‎מזל‎ in the sense of good fortune. (compare ‎Talmud Shabbat 67) There the sages accuse people who wish ‎themselves “that their mazzal, ‎גד‎ (protective star), not be ‎tired either by day of by night,” as uttering idolatrous phrases. In ‎the case of Joseph, whose two sons were called ‎מנשה‎ and ‎אפרים‎ ‎respectively, the former is an allusion to historically negative ‎phenomena, whereas the word ‎אפרים‎ is symbolic of historically ‎favourable occurrences. Joseph already presaged this when ‎naming his sons (Genesis 41,51-52) when he saw in the birth of ‎his first son a reminder of his years of suffering, whereas he ‎predicted a better future as being associated with the birth of his ‎second son. The month of Adar similarly symbolizes hard times ‎for the Jewish people during the first half, until after the 14th ‎when the nation during the reign of Ahasverus had been saved ‎from Haman’s wicked plots. According to the Talmud Shabbat 104, where ‎positioning of the letters and its symbolic significance is ‎discussed, the symbolism of the letters of the Jewish calendar ‎telling us something through the sequence in which they appear, ‎our sages see in the sequence ‎גד‎ an abbreviation of the words ‎גומל ‏דלים‎, “G’d at work in reversing the fate of the poor, (Jews in ‎exile)” The letter ‎ד‎ is understood to refer to the initial ‎subjugation of the Jewish people, whereas the letter ‎ג‎ is ‎understood as the subsequent turn for the better in the fortunes ‎of this people. This is used as a reversal of the normal ‎interpretation of such pairings of letters when the letter that is ‎later in the alphabet appearing first, is considered as a bad omen. ‎It was reserved for G’d to demonstrate that when He, as opposed ‎to astrological factors, i.e. mazzal, is involved, He can ‎reverse the predictions of the astrologers based on idolatry. ‎Besides, we must never forget that even when G’d subjects us to ‎harsh measures, the ultimate objective is to bring about our ‎repentance and subsequent redemption. The Purim story is the ‎best example of this, although it was unique in that not a hair of ‎a single Jew was touched on that occasion, the disaster having ‎been warded off by the people’s repentance in time.‎

Kedushat Levi, Genesis, Vayechi 24

Genesis 49,22. “Joseph is a fruitful bough…….on the brow ‎of the elect of his brothers.” The blessing of Joseph reflects ‎that he is not exactly like any of the other tribes since his sons ‎Menashe and Ephrayim were both counted as separate tribes. ‎Joseph himself was described not as much as a son of Yaakov but ‎as the father of Menashe and Ephrayim. This is why Yaakov adds ‎as part of defining him the words ‎נזיר אחיו‎, “the elect of his ‎brothers.” His sons were included in the roster of the tribes in his ‎place.‎

Kedushat Levi, Genesis, Vayechi 25

Genesis 49:22 “maidens stepped atop the wall.” This is a veiled ‎allusion to the tradition that Joseph was immune to the “evil ‎eye,” the reason being that he himself never was guilty of using ‎the evil eye against anyone. [I am not certain that I ‎conveyed the words of the author correctly in this instance. ‎Ed.]‎

Likutei Moharan 2:5:3

But in the Future, the concept of mishpat shall be restored, as in (Isaiah 1:27), “Zion shall be redeemed through mishpat .” Then, the clouds that cover the eyes will pass, as in (ibid. 52:8), “for eye to eye they will see God returning to Zion.” And this is why Yosef is called “bein porat aley AYiN (a fruitful bough by the well)” (Genesis 49:22).

Likutei Moharan 7:4:2

This corresponds to (Genesis 49:22): “Ben porat aley ayin (A fruitful bough by a well).” It was because of the TZITZit, similar to (Song of Songs 2:9), “meiTZITZ (he looks) through the cracks,” that [Yosef] merited being a fruitful bough. For he was protected from the Serpent’s marriage, from a union , and merited [instead] to a union of holiness.

Sefat Emet, Genesis, Vayechi 15:4

Yaakov blesses Yosef (Bereishis 49:22): “Yosef is a graceful son, whose eyes overcome the wall. The girls stepped over the walls.” The Chidushei Harim explained, based on the Gemara (Zevachim 118b), that since Yosef sanctified his eyes by not looking at forbidden things, he merited the privilege for Bnei Yisrael to eat sanctified food within eyesight in Shilo, whereas in Yerushalayim, it had to be within the walls. This is the meaning of “the girls stepped on the walls” (referring to the other tribes) while “Yosef was above the walls.” The phrase פורת עלי עין (“a wild ass by the water”) can be understood as Hashem telling Yaakov that Yosef will protect him. Yaakov's form is engraved below Hashem’s holy throne, symbolizing the divine form in the world. This form, known as the “eye of Yaakov,” is always present within Bnei Yisrael, as it states, “All that see them will recognize them.” However, the world is not ready for this revelation among the wicked. When Bnei Yisrael gathered at the Beis Hamikdash, separated from the nations, this form was placed upon them, especially during the three pilgrimage festivals when all males ascended to the Beis Hamikdash. The Mishkan and Beis Hamikdash served as protective walls, separating Bnei Yisrael from the nations, allowing them to connect to the form of Yaakov. This is what Yaakov hinted at when he said, “Gather and I will tell you the end of days.” Yosef had a unique power that protected him from the negative eye (ayin hara). As our sages explained, his blessing, “They will multiply like the fish in the sea,” signifies protection from ayin hara. Yosef could attain high levels of holiness even among the wicked and prepared the place for Bnei Yisrael in Mitzrayim. Yaakov was concerned about descending to Mitzrayim, fearing the negative eye of the wicked. Hashem assured him that “Yosef will place his hand on your eyes,” meaning Yosef would provide protection even in dark places. This is the essence of פורת עלי עין, signifying two types of service: the tribes created impenetrable walls, while Yosef blinded the eyes of the wicked, preventing them from obstructing the light of the tzadikim. On Shabbos, we experience a partial fulfillment of Yosef’s blessings, as Hashem spreads the Sukkah of Shalom upon us, giving us the “eye of Yaakov” and the extra neshama, reflecting a unique light and protection.

Sichot HaRan 262:1

This was also found among the manuscripts of one of our group: There is a type of grace (chen) that enables a man to see the future in dreams. If a man has this grace, he can ask for a vision and perceive the future in a dream.

Commentary

Ramban explains that the term "bein porath" in Genesis 49:22 is not based on an Aramaic expression, but rather refers to Joseph's abundance and fruitfulness, akin to a tree with many branches. Ibn Ezra also interprets "ben porat" as Joseph being a fruitful branch, with the repetition indicating permanence. Sforno adds that Joseph's prosperity is likened to a grapevine providing shade and protection. Rashbam suggests that the description of Joseph as a "ben porat" is to highlight his charm and appeal, while Ibn Ezra emphasizes the grammatical intricacies of the term. Radak and Tur HaArokh discuss the gender and root of the word "porat," with Radak explaining the use of the letter "tav" for stylistic purposes. Ibn Ezra also delves into the grammatical nuances of "porat" as a feminine noun. Or HaChaim elaborates on how Joseph's branches growing over the wall symbolize his descendants exceeding expectations. Rashi and Tze'enah Ure'enah provide Midrashic interpretations, with Rashi mentioning Joseph's modesty and Tze'enah Ure'enah discussing how Joseph protected his mother Rachel. Steinsaltz and Chizkuni further explore the imagery of Joseph's prosperity and appeal, with Chizkuni noting the poetic repetition in the text.

Chizkuni, Genesis 49:22:1

בן פורת יוסף, also a variant of the word ענפים, “branches.” Joseph is viewed as the son whose branches grow profusely as if planted along abundant waters.

Chizkuni, Genesis 49:22:2

עלי עין, “by a fountain; it is the custom of poetry in the Holy Tongue to engage in such (apparent) repetitions of similar sounding words. Examples are Psalms 93,3 נשאו נהרות ה', נשאו נהרות קולם, “the oceans sound, o Lord; the oceans; sound their thunder.” Or, Judges 5,3: אנכי לה', אנכי 1“ ;אשירה will sing; I will sing to the Lord;” (Victory hymn by Devorah). There are many more such examples in the Bible.

Chizkuni, Genesis 49:22:3

בנות, the branches growing out of the trunks of trees. Yaakov is saying that they grow beyond the highest points of the walls surrounding them, i.e. צעדה עי שור, “girls stepped up to the wall” (to get a glimpse of him).

Chizkuni, Genesis 49:22:4

צעדה, plural form of the feminine mode of the verb צעדו in the parallel masculine version. Another example of a similar construction can be found in Isaiah 59,12: וחטאתינו ענתה בנו, “and our sins testify against us;” or in Exodus 17,12: ויהי ידיו אמונה, “His hands remained steady.” A third such example would be in Exodus 9,31: והפשתה והשעורה נוכתה, “but the flax and the barley had been struck” (by the hail.) The parable here deals with Joseph increasing more so than his brothers, seeing that both his sons became recognised as fully fledged tribes. The sons of Joseph are quoted as saying to Joshua: “And I have become a numerous people as the Lord has blessed me that much” (Joshua 17,14.)

Da'at Zekenim on Genesis 49:22:1

בן פורת יוסף, “the land allocated to the tribe of Joseph is fruitful as a tree planted near a well of water.”

Da'at Zekenim on Genesis 49:22:2

בנות צעדה עלי שור, (normal translation) “girls stepped atop the wall.” Our author prefers to understand the word בנות here as being derived from the root בנה, “to build,” i.e. the land of Joseph is so fruitful that it extends right up to the built up areas of the cities. (Compare Joshua15,45 עקרון, ובנותיה וחצריה, “Ekron with its dependencies and villages.”) [Yaakov used such flowery metaphors that it is easy to understand that our sages had difficulty in being certain of their meanings. Ed.] (Attributed to a Rabbi R. David.)

Ibn Ezra on Genesis 49:22:1

JOSEPH IS A FRUITFUL VINE. Ben means a branch (Ben means a son. Metaphorically speaking, the branch is the son of the tree. Hence ben can also mean a branch (Cherez).) and it is a feminine noun. (Ben is usually masculine. However, porat is feminine. Thus ben in ben porat yosef (Joseph is a fruitful branch) has to be feminine. If ben was masculine our phrase would read ben poreh yosef.) Ben in And the branch (ben) that Thou madest strong for Thyself (Ps. 80:16) has a similar meaning. Grammatically speaking porat (fruitful) is a po’elet. A feminine singular participle can come in two paradigms, (The two paradigms being po’alah and po’elet, examples of which are oyevah and oyevet. A more common example would be kotevah and kotevet, or shomerah and shomeret. The translation follows Vat. Ebr. 38. Our texts have oyeveha and oyavti. The latter appears to be a scribal error (Weiser, Krinsky, Cherez).) viz., oyevah and oyevet, and similarly porah and porat. (Porah is a po’alah and porat is a po’elet.) The word porat is related to the word poriyyah (fruitful) (Ps. 128:3). There is a commentator who connects porat to the word porot (branches) in And brought forth branches (porot) (Ezek. 17:6). (In this case ben means a plant and porat a branch. According to this interpretation ben porat yosef means Joseph is a plant containing branches (Krinsky).) The Bible repeats the phrase ben porot twice in succession, for that is Hebrew style. Compare, For, lo, Thine enemies, O Lord, For, lo, Thine enemies shall perish (Ps. 92:10). The repetition of a phrase indicates permanence. According to the second quoted interpretation (That porat is related to porot (in Ezek. 17:6)) a tav has been substituted for a heh (In the word porat. If porat means a branch then our verse should have read ben porah, since porah is the singular of porot (branches). Thus porat is a variation of porah.) as in the case of the tav of ve-shavat (then it shall return) in then it shall return (ve-shavat) to the prince (Ezek. 46:17). (The verse should have read ve-shavah instead of ve-shavat. Thus we see that a tav has been substituted for a heh.)

Ibn Ezra on Genesis 49:22:2

[ITS BRANCHES RUN OVER THE WALL.] Joseph was as a fruitful vine. He gave birth to branches, each one of which ran over the wall; i.e., the branches were so tall that they ran over fortified walls. (I.E. explains shur (wall) to mean a wall which serves a defensive purpose (Krinsky). Such walls are high and strong. I.E. is saying that the branches grew very high (Cohen) or that the branches were so tall that they needed a mighty wall to support them (Krinsky).) Scripture here combines banot (branches) with tza’adah (run) (Banot is a noun in the plural, while tza’adah is a verb in the singular. If consistent, the text should read, banot tza’adu. I.E. explains that the combination of plural and singular means each one of the branches will run over the wall.) in a manner similar to Dead flies (zevuve) make the ointment of the perfumer fetid (yavish) (Eccles. 10:1). (Wherein zevuve is in the plural and yavish is in the singular. The meaning of this verse is that each one of the dead flies makes the ointment of the perfumer fetid. Cf. I.E.’s comments on Eccles. 10:1.)

JPS 1985 Footnotes, Genesis 49:4

Others “Joseph is a fruitful bough,

Or HaChaim on Genesis 49:22:1

בן פורת יוסף, בן פורת עלי עין, "Joseph is a fruiful son, fruitful to the eye, etc." The reason Jacob repeated the word פורת, fruitful, may have to do with Joseph's fertility being twofold We have already explained (Sotah 36) that Joseph had originally been intended to father twelve tribes; the second reason was that he resisted the temptation to sleep with Potiphar's wife, i.e. עלי עין, he overcame the temptation to follow his eyes, proved superior to visual allure.

Or HaChaim on Genesis 49:22:2

Jacob continued with בנות צעדה. According to Tanchuma the wife of Potiphar called all the wives of the Egyptian elite and had Joseph perform personal valet services for them. Being surrounded by all these ladies was equivalent to this אצעדה, bracelet, Jacob describes here. עלי שור, the point of the exercise was to ogle Joseph. The Torah testifies that in spite of all this Joseph refrained from looking at all these provocative women. Seeing that Joseph did not make improper use of his eyesight he and his descendants in turn were rewarded by remaining immune to the evil eye.

Rabbeinu Bahya, Bereshit 49:22:1-4

בן פורת יוסף, “Joseph is a charming son.” According to the plain meaning the word בן in this context means “a plant producing many offshoots.” Compare Psalms 80,16 בן אמצתה לך, “the stem You have adopted as Your own.” It would refer here to the fact that Joseph produced two tribes, Ephrayim and Menashe. This would also account for the fact that the word בן appears twice in this verse. The term בן פורת compares to Moses referring to Joseph in his blessing of him in Deut. 33,17 as both שור and ראם, two different animals. Moses there continues by speaking respectively of the myriads of Ephrayim and the “thousands” of the Menashites. The reason Yaakov begins by extolling Joseph before even naming him, something not the case in the blessings of any of the other sons, is probably due to the fact that he was forced to refer to Joseph by name twice, seeing he was to become two tribes. The first בן פורת refers to Menashe, Joseph’s senior son, the second בן פורת to Ephrayim. Seeing that Ephrayim was the more promising of the two Yaakov added the words עלי עין, “appealing to the eye.” Nachmanides understands the words בן פורת as related to a statement by our sages in Baba Metzia119 אפריון נמטייה לרבי שמעון, “an accolade is due to Rabbi Shimon.” The word also occurs in a similar sense in Ketuvot 54, "פורנא ליתמי". בנות צעדה עלי שור “each of the girls climbed the walls.” The girls of the most eminent families of Egypt climbed the walls in order to catch a glimpse of Joseph. Joseph, however, did not look at even one of them. This is why Yaakov added immediately: “but his bow was firmly emplaced,” i.e. he did not allow himself to get aroused by any of these alluring girls. A Midrashic approach based on Bereshit Rabbah 99,11: the words בן פרות = בן פורת, meaning that Joseph attained his outstanding greatness due to two sets of cows which Pharaoh had dreamt about. The words עלי עין should be understood as if the Torah had written: עולי עין, "rising above the eye". The verse is a reference to Joseph’s descendants which were not subject to the damaging influence of the evil eye. According to a kabbalistic interpretation the words בן פורת are an allusion to the glory of Israel, the word פרת, being a derivative of תפארת. The words עלי עין, refer to the origin of the river Euphrates, i.e. פרת, which is one of the four rivers originating in גן עדן, in Paradise. Joseph gets his vital input directly from גן עדן. Seeing that the emanations נצח and הוד respectively appear left and right of the emanation תפארת in our usual diagrams, it is logical that he, Joseph, would produce two tribes instead of merely one. This is why Yaakov continued with בנות צעדה עלי שור which Onkelos translates as “two tribes will emerge from him.” This is what caused Moses to speak of both שור and ראם, in his blessing of the tribe of Joseph (Deut, 33,17) the former representing the emanation נצח, the latter the emanation הוד.

Radak on Genesis 49:22:1

בן פרת יוסף בן פרת עלי עין, the branch סעיף, is referred to as בן, as it is an offshoot of the tree. Seeing that it is called בן in the masculine mode, he word פרת, the adjective modifying it, ought to be in the masculine mode also, but it is not. Suddenly, the Torah changes grammar in mid-stream and speaks of בנות צעדה עלי עין instead of בנים צעדו עלי עין, “his branches spilling (running) over the wall.” The reason is that the word סעיף also occurs as a feminine noun, as in Ezekiel 31,6 בסעפתיו קננו, “in its boughs they made their nest.” Such nouns in a dual role are not that rare, as for instance we find the חמור, male donkey, treated as if it were an אתון, the she-ass in Samuel II 19,27 אחבשה לי החמור וארכב עליה, “I will saddle my donkey and ride on her.” The donkey is both a beast, בהמה, a feminine noun, and a male of its species. We are therefore free to use either gender when referring to it. A similar example is found in Exodus 22,25 where the Torah describes the word שלמה, dress, as masculine although generally we always use it as feminine. The fact is that the specific garment “dress, שלמה,” is at the same time a garment, בגד, a noun describing all garments, a masculine noun. While a bough, פארה, is indeed a feminine noun, referring to a specific type of branch, the word סעיף includes many types of branches and is a masculine noun. There are quite a few examples of this grammatical phenomenon. As to the addition of the letter ת in פרת, it substitutes for the letter ה as it does on many occasions. Look at Deuteronomy 31,29 for instance, where we have וקראת instead of וקראה.

Radak on Genesis 49:22:2

בן פרת עלי עין, its leaves will not wilt and it will prove to be very fruitful as per Psalms 1,3 והיה כעץ שמול על פלגי מים, “he will be as a tree planted by springs of water, etc.” The reason for this apparent duplication is that Joseph would be split into two of the twelve tribes, hence the blessing had to be twofold.

Radak on Genesis 49:22:3

בנות צעדה עלי שור, these two branches (from the בן above) would grow and branch out so much until they would spillover the protective wall around the orchard, just as grapevines are in the habit of doing when they require trellises to support them..

Ramban on Genesis 49:22:1

‘BEIN PORATH YOSEPH.’ A graceful son. It is an expression used in Aramaic: “Apiryon namtai (Let us gracefully treat) Rabbi Shimon.” (Baba Metzia 119a.) Bein porath alei ayin. His gracefulness attracts the eye that sees him. This is the language of Rashi. Now it is farfetched to base the interpretation of the word porath upon this Aramaic expression, for such expressions in the Talmud — be they Greek, Persian, or other languages — have no kinship with the Sacred Language. Moreover, each example found of this word is only an expression of blessing and praise, not grace, and the letter nun [in the word apiryon] is a root letter. (Whereas the Hebrew porath has no nun. How then can Rashi explain the word porath as being similar to apiryon in which the nun is a root letter?) It is so mentioned in Bereshith Rabbah: (60:13.) “And they blessed Rebekah. (Above, 24:60.) They were depressed and mean. They were m’pharnin (blessing) only with their mouth.” It appears to me that the meaning of porath is as in the expression, “Purna belongs to the orphans,” (Kethuboth 54a.) where purna means the improvement in the value [of the orphans’ portion of the dowry which] belongs to the orphans. The Rabbis further called the kethubah (the written marriage-contract) purna, saying, “A woman collects the purna from them,” (Ibid., 67a.) meaning the kethubah which constitutes the benefit from her father’s house. They similarly said that “mohar (Exodus 22:16.) (dowry) means pranun.” (It is so rendered there in Targum Jonathan.) But bein porath in the present verse is to be interpreted either as Onkelos has it as being an expression of fruitfulness and abundance, or as the grammarians (Rabbi Yonah and Rabbi Yehudah, mentioned by R’dak in his Book of Roots, under the root banah.) — who derived the word porath from the phrase, And its branches (‘p’orothav’) became long (Ezekiel 31:5.) — would have it. They further said that the word bein is similar in meaning to “a plant” or “branch”, and they bring a similar verse as proof: And of the stock which Thy right hand hath planted, and the branch (‘bein’) that Thou madest strong for Thyself. (Psalms 80:16.) Thus the purport of the verse is as if Jacob had said: “Joseph is a planting containing many branches.” In my opinion, the word bein is to be understood in its ordinary sense, namely, “son,” with the verse stating that Joseph is a son who is similar to a many branched tree, planted beside a spring whose waters fail not, and whose branches in turn gave forth offspring, [i.e., other boughs]. [On account of their heaviness] these tread upon the sky-high walls. (For lacking such support they would break under the weight of their abundant fruit.) He called the boughs which come forth from the branches as banoth (daughters), for they are “the daughters” of the great branches. This is stylistic elegance for the expression, bein porath. The word bein, accordingly, is not in the conjunctive mode to the word porath, but instead is like: The Assyrian was a cedar in Lebanon; (Ezekiel 31:3.) Naphtali is a hind sent forth; (Above, Verse 21.) Benjamin is a wolf. (Further, Verse 27.) It is for this reason that it is vowelled with a tzeirei — [bein] — for if its interpretation were “a plant of boughs,” (As “the grammarians,” whose interpretation was discussed previously, would have it. See text above. According to their interpretation, since the two words bein porath are in the constructive mode (“a plant of…”), the word should have been ben and not bein, as is the rule.) the word bein should have been vowelled with a segol, [thus rendering it ben rather than bein]. The reason he uses the term bein (son) is to show affection, just as: From the prey, my son, thou art gone up. (Above, Verse 9.) In general it is proper to interpret Joseph’s blessing as alluding to the two tribes which came from him, and this could be based upon the words porath (branches) and banoth (boughs). However, since he mentioned Levi, and the tribes of Israel number only twelve, he did not treat them as two separate tribes in his blessing, but he does allude to them. Moses our teacher, likewise, in his blessing, compared Joseph to the bullock and the wild-ox, and mentioned “the horns” (Deuteronomy 33:17.) in connection with him as each one constitutes a distinct body from which two horns branch out. There, however, because Moses our teacher did not mention Simeon by name, he explicitly said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. (Deuteronomy 33:17.)

Rashbam on Genesis 49:22:1

בן פורת יוסף בן פורת עלי עין, the first half of this verse is not to be understood until we have read the second half. The only reason it is written in this manner is in order to help us identify immediately who is the subject in our verse. We have a similar verse in Exodus 15,6 where in the first half of the verse G’d’s attribute of employing His right hand is extolled before we are tolled how this is manifest, i.e. by the manner in which He destroyed the enemy. A very familiar similar construction occurs in Psalms 93,3 a psalm we recite each Friday night, when the psalmist speaks of נשאו נהרות ה' נשאו נהרות קולם, and only afterwards we are told that the rivers raise their voices in response toכי הנה אויביך ה', כי הנה אויביך יאבדו. The verse means: ”The river raise ther “voices” (sounds), O Lord, the oceans sound their thunder and their pounding.” All of this is in response to verse 10 in the previous psalm where G’d’s enemies are described as perishing.” In fact the psalmist in 94,3 asks almost despairingly: “how long are the wicked going to be allowed to carry on successfully before the Just can rejoice when they observe their downfall?” Here too, the words בן פורת יוסף describe an attribute, referring to the tall and handsome person Joseph, before telling us that all the maidens of Egypt were craning their necks to catch a glimpse of him, each one trying to admire his features, trying to do so from a suitable vantage point. He, whose exterior had appealed to the wife of Potiphar at the time, now became a household word in Egypt so that all the women allowed out of their houses tried to catch a glimpse of him. [I paraphrased the author’s words in this paragraph. Ed.] Joseph’s handsome appearance had already inflamed the libido of Potiphar’s wife,

Rashi on Genesis 49:22:1

בן פרת means a graceful son. It is an expression used in Aramaic: אפרין נמטיה “Let us treat gracefully (literally, let us make a triumphal procession for) R. Simeon”, and may be found at the end of Bava Metzia 119a.

Rashi on Genesis 49:22:2

בן פרת עלי עין means his gracefulness attacks the eye that looks at him.

Rashi on Genesis 49:22:3

בנות צעדה עלי שור DAUGHTERS TREAD ON THE WALL — The daughters of Egypt used to climb up to gaze at his beauty בנות is plural — many daughters, whilst צעדה is singular, but the words should be translated thus: many daughters climbed, each of them to any place from which she could best obtain a glimpse of him.

Rashi on Genesis 49:22:4

עלי שור means for the purpose of looking at him, similar to (Numbers 24:17) I behold him (אשורנו) but not nigh”. There are many Midrashic explanations but this inclines nearest to the literal sense of the verse פרת — The ת in this word is added for elegance of style (i.e. it is not a sign of the feminine), as the ת in דברת which is instead of דבר in (Ecclesiastes 3:18) “It is because of (על דברת) the sons of men”.

Rashi on Genesis 49:22:5

שור is an infinitive the same as לשור, to look.

Rashi on Genesis 49:22:6

עלי שור consequently means in order to look (i.e. עלי, a poetical form of על, means “for the purpose of”). The translation of Onkelos of בנות צעדה עלי שור is: two tribes will come out of his sons etc., and according to this Scripture writes בנות (though one would expect בנים) with reference to the women of Manasseh — the daughters of Zelophehad — who received a portion of land on both sides of the Jordan (Midrash Tanchuma, Pinchas 9). And in accordance with this paraphrase the Targum translated the preceding words בן פרת by ברי דיסגי יוסף, Joseph is a son who shall increase and become, two tribes connecting פרת with the expression [פריה [ורביה “fruitfulness and increase”. There are Midrashim (Genesis Rabbah 78:9) that fit in with the text: When Esau came to meet Jacob all the other matriarchs walked in front of their children to prostrate themselves but of Rachel it states (33:7) “[and afterwards] came Joseph near and Rachel (i.e. Joseph before Rachel) and they bowed down”. Joseph said, “This wicked man has a haughty look (is bold and impudent) he may set his fancy upon my mother”. He therefore stepped in front of her, drawing himself up to his full height, in order to hide her from Esau’s eyes. It was in reference to this that his father when blessing him called him a בן פורת, a son who grew in size: You, Joseph, stretched yourself to a great height to protect your mother against Esau’s glance, therefore you deserved to become great. (This has reference to the distinguished position he attained in Egypt.).

Rashi on Genesis 49:22:7

In accordance with this Midrash the words בנות צעדה עלי שור mean they climbed up to get a good view of you when you went forth in the procession as Viceroy over Egypt. They (the Rabbis) gave a further interpretation of it, taking עלי עין as עוּלֵי עין ,“raised above the eye”, in the sense that the Evil Eye would have no effect on his children (Berakhot 20a). So, too, when he blessed Manasseh and Ephraim he blessed them, praying that they should become as fishes on which the Evil Eye has no effect.

Rav Hirsch on Torah, Genesis 49:22:1

בן פרת kann nicht heißen: ein blühendes Reis, פרת kann überhaupt hier nicht von פרה sein, wo dann das ת Feminalbezeichnung wäre, da כן entschieden mascul. ist. צעדה kann nicht Prädikat von בנות sein; denn jenes ist Singular und dieses Plural. Der Wortlaut des Textes dürfte vielmehr die folgende Auffassung rechtfertigen. Die Wurzel פרת findet sich rabbinisch geradezu als trennen, sondern z. B. die ja alle eine Trennung ,ברת ,ברד ,פרט ,פרד und ist verwandt mit ,אוכלא דאפרת und Sonderung bedeuten. Dazu kommt das Wort אפרתי, das keineswegs die Abstammung aus Efrajim bezeichnet, so דוד בן איש אפרתי (Sam. I. 16, 12) vielmehr: מוכתר ,בנימוס ,פלטיאני hoffähig, durch Sitte geadelt, somit überhaupt: vornehm, adlig bedeutet, wie es ריב"ל und ר׳ יהודה ב׳ נחמי erläutern (ילקוט Sam. I. 1, 77).20 Es ist dies ganz der Grundbedeutung: sondern gemäß, "durch Charakter oder Stellung ausgezeichnet, von der gewöhnlichen Welt gesondert". Vielleicht ist selbst der Titel :wäre בן פרת wäre somit adjektivische Pualform, und פ֗רָת .davon gebildet אפרתמים ein edler, für sich stehender, edel hervorragender, durch seine Charaktereigentümlichkeit edel von seinen Brüdern gesonderter Sohn, בן פרת עלי עין, und zwar nicht erst jetzt als Minister durch seine äußere Stellung geadelt, schon als בן, er war schon ein durch Gesinnungs- und Geistesadel geadelter Mensch, als er noch nicht in der Fremde, als er noch als Sohn an dem "heimischen Quell" stand. Dieser Quell, an welchem und aus welchem Josef den Adel der Gesinnung sog, war wohl kein anderer, als seine Mutter Rahel, deren Gedächtnis, wie wir oben gesehen, ja Jakob in seinen letzten Tagen besonders erfüllte: aus der Mutter hat er diesen Adel, schon als Kind und Knabe, gewonnen. בנות, "Töchter!" — oder: Frauen! wie Leas Wort: אשרוני בנות: "auch sie, die der Quell Josefs gewesen, auch sie war über die Mauer geschritten", oder: "auch sie schritt über die Mauer" d. h. auch sie war kein gewöhnliches Weib.

Rav Hirsch on Torah, Genesis 49:22:2

שור. Mauer, von שור: schauen, was andere nicht schauen: geistiges in die Ferne schauen, daher auch שיר, das schauende Wort, der begeisterte Gesang, insbesondere das Schauen der unsichtbaren Waltung Gottes in den konkreten Erscheinungen. Daher שור: Mauer, die das sieht, was durch sie den Blicken anderer entzogen ist, die den häuslichen Kreis einschließt und abschließt. Daß dies kein spitzfindiges Spiel ist, beweist der andere Name für Mauer: חמא ;חומה ist chald. sehen.

Rav Hirsch on Torah, Genesis 49:22:3

Das Walten der Frauen ist den Blicken entzogen, überschreitet gewöhnlich nicht die Grenzen des heimischen Kreises, — כל כבודה בת מלך פנימה ,אשתך וגוי בירכתי ביתך — eine ungewöhnliche Frau zieht, ohne daß sie es will, die Blicke der Welt auf sich, oder strebt mit ihrem Geist über den beschränkten Kreis der gewöhnlichen Häuslichkeit hinüber.

Sforno on Genesis 49:22:1

בן פורת יוסף, Joseph is considered the product of a proliferating grapevine. It spreads its protective shade for the benefit of many. In Psalms 80,11 we are told of this function of the grapevine in the words כסו הרים צלה, “the mountains were covered by its shade.” The simile means that Yaakov and his family lived under the protective cover of Joseph, i.e. in his shade.

Sforno on Genesis 49:22:2

The word פורת derivative of פוריה, fruitful, implies the proximity of a spring, a well of water. בנות, branches. The grapevine brings forth many branches.

Sforno on Genesis 49:22:3

צעדה עלי שור, describing how these branches even grow beyond the wall surrounding the orchard. Alternatively, what is meant is that the branches extend beyond the fence surrounding the well. Prior to its prolific growth it could not be seen from the far side of the wall. People living on that side of the wall did not even have an idea that something was growing there. Once the branches had topped the wall, its presence suddenly became noticeable and provoked reactions on the other side. The other side of the parable, are, of course, Yaakov on the one hand, and Joseph and his sons, who had developed in Egypt without their father even being aware that they were alive. Suddenly, what had been hidden from him for 22 years had become revealed. This is what he meant when he said on meeting him: ראה פניך לא פללתי והנה הראה אותי אלוקים גם את זרעך, I did not even expect ever to see your face again, and now G’d has shown me not only you but also your offspring. (48,11)

Siftei Chakhamim, Genesis 49:22:1

Many daughters climbed — each one... Rashi is answering the question: [Why does it say] בנות, implying there were many, and also say צעדה, implying there was but one? Thus Rashi explains, “Many daughters climbed — each one...”

Siftei Chakhamim, Genesis 49:22:2

The letter ת is added for stylistic purposes. I.e., it is not the ת of the feminine form, as it is speaking of a masculine subject.

Siftei Chakhamim, Genesis 49:22:3

פרת meaning, being fruitful and multiplying... Rashi is answering the question: How did Onkelos know that it should be translated so? Thus Rashi explains, “פרת meaning, being fruitful and multiplying.”

Steinsaltz on Genesis 49:22

The majority of descriptions in Jacob’s blessings involve animals, but in the case of Joseph, the son of Rachel, his father uses imagery of vegetation. Joseph is a fruitful tree , 30 a fruitful tree growing tranquilly alongside a spring, as his needs are provided for him; branches run over the wall. Some explain that this means: Girls shall stroll over the wall. 31 The tribe shall live in tranquility, so that instead of soldiers patrolling the wall, girls will stroll over it.

Tur HaArokh, Genesis 49:22:1

בן פורת יוסף, “Joseph is a charming son;” all other sons of Yaakov are named before any description of their virtues or otherwise is mentioned. Here we find at least one of Joseph’s attributes preceding the mention of his name. The reason why Joseph was not first mentioned by name was that he was as if still a son living at home, so that he did not need any introduction.

Tur HaArokh, Genesis 49:22:2

בן פורת, Rash’bam comments that we find a similar construction to that in our verse in Psalms 93,3 נשאו נהרות ה' נשאו נהרות קולם , the rivers raise their voice, etc,” and only afterwards are we told in response to what these rivers raised their voice, i.e. in response to כי הנה אוביך ה', etc, “here G’d’s enemies are described as perishing.” A similar construction is found in Moses’ song after the splitting of the sea of reeds, i.e. ימינך ה' בכח ימינך ה' תרעץ אויב, instead of ה' ימינך תרעץ אויב, “Lord You smash the enemy with Your right hand.” (Exodus 15,6) The expression בן פורת parallels the expression in Ezekiel 19,10 פוריה וענפה, where it describes being fruitful. Some commentators view the word פורת as related to פארות as in ותעש פארות, in Ezekiel 17,6 where it means “it brought forth branches.” (Additional verses are quoted to show that this is not so far-fetched).

Tur HaArokh, Genesis 49:22:3

עלי עין, “when it is planted near a spring of water.”

Tur HaArokh, Genesis 49:22:4

בנות צעדה עלי שור, “girls stepped atop the wall.” Here Yaakov compares the leaves sprouting forth from the afore-mentioned branches to the daughters who are offspring of mature women, describing them as the rich fruit of these branches, all having deep roots from which to draw nourishment. They require walls to support them and to ensure them against being trampled and broken, seeing they are so heavy with fruit; hence the mention of עלי שור, “along the wall.” Nachmanides writes that Yaakov mentioned daughters, thereby alluding indirectly to the two tribes Joseph would become. He could not do so directly, seeing that there could not be more than twelve tribes altogether, and he had already blessed Levi. Moses, when he blessed the Israelites at the end of his life, did something similar when instead בנות he employed the simile of שור, ox, and the simile of קרנים, horns, horns, as being projections emanating from the same body, but suggesting through this smile that each is a body in its own right. Seeing that Moses did not extend a blessing to the tribe of Shimon at all, he could name Ephrayim and Menashe separately, without upsetting the total number of twelve tribes. He therefore referred to the “tens of thousands of Ephrayim, and the thousands of Menashe,” describing how fruitful Joseph would become.

Tze'enah Ure'enah, Vayechi 84-85

“Joseph is a wild ass” [49:22]. Joseph is a son who has charm. “A wild ass by a spring” [49:22]. Whoever sees Joseph is charmed by him. “Wild ass on a hillside” [49:22]. The daughters of Egypt ran to the walls to see the beauty of Joseph. Another explanation of “Joseph is a wild ass” is that when Esau came to Jacob and saw all of his children and wives, Joseph placed himself in front of his mother Rachel and made himself as tall as he could so that the evil Esau should not see Rachel, who was very beautiful. Therefore, Jacob said, “Joseph is a wild ass.” That is, because you made yourself taller for your mother, therefore, you are worthy of the greatness that all the women will see your beauty. A wild ass by a spring.” You will merit that no evil eye will harm you. (Rashi, Genesis, 49:22.) Bahya writes. “Joseph is a wild ass.” He says, “Joseph is a wild ass” twice. They will be many among Israel from the two children, as Moses also says, “these are the myriads of Ephraim, the thousands of Menashe” [Deuteronomy, 33:17]. (Bahya, Genesis, 49:22.)

Tze'enah Ure'enah, Vayechi 86

“Wild colts on a hillside” [49:22]. The daughters of Egypt went on the walls to see the beauty of Joseph. Joseph was very modest and did not want to look at a woman. Therefore, he merited kingship. The Midrash says. “Joseph is a wild ass” means, through the cows in Pharaoh’s dream, Joseph came to the greatness that he also became a king. (Bahya, Genesis, 49:22.)

Jewish Thought

The statement of the spies in Numbers 13:31 shows a lack of spiritual elevation and a preference for physical pleasures, leading to a loss of the land of Israel. The sin of the spies resulted in the angel of death regaining authority over the Jewish people, diminishing G'd's power when they fail to act according to His will. The denial of the land of Canaan to the Jewish people was due to their failure to rise to the challenge of conquering the holy land, leading to a lack of legal means for G'd to expel the Canaanites in favor of the Jews. Union with a bride possessing beauty, wealth, and nobility of ancestry represents G'd's purpose for man, enabling a life of discipline, similar to living in a land blessed with these attributes. The dispatch of the spies reflects a failure to use the land of Israel to discipline lives and ensure a life of infinite duration.

Akeidat Yitzchak 77:1:8

The statement of the spies "we cannot go up, (Numbers 13, 31) embodies far more than physical fear of the people of Canaan. It expressed an unwillingness to elevate themselves spiritually. They were not willing to make the sacrifices necessary in order to merit the three gifts mentioned earlier. Their suggestion of the alternative, namely a return to Egypt, clearly shows that their orientation lay in the pursuit of physical and material pleasures, such as abounded in Egypt. Caleb's call "aloh na-aleh," we can go up, stands out in contrast. This is why G'd Himself describes it as ruach acheret, a different spirit. (14, 24) It fell to Joshua, a descendent of Joseph who had displayed the strength of character resisting physical gratification offered by the wife of Potiphar, to emulate the noble example of his ancestor.

Akeidat Yitzchak 77:1:9

Loss of the land of Israel to the Jewish people, is comparable to loss of the garden of Eden to mankind. Loss of Eden at the time was the introduction to the need of mortality. The Jewish people had conquered this mortality at Mount Sinai when they proclaimed the na-asseh venishma, the unqualified acceptance of G'ds law in its entirety. At that time, the domain of the angel of death was restricted, the Jewish people no longer being under his authority. The sin of the spies resulted in the angel of death regaining his authority over the Jewish people. (Bamidbar Rabbah 37) Life in the land of Israel is of a quality similar to what life in the garden of Eden had been. Midrash Eycha 1, states that whenever Israel is carrying out the Lord's will, it enhances His power. Whenever Israel fails to act in accordance with G'ds will, it causes His power to be diminished. The concept is based on the respective verses (Deut. 32,18) "The rock that begat you, you have weakened," as well as Numbers 14,17, "and now I pray let the power of G'd become great, as You have said for it to be proclaimed." The "weakness" of G'ds power referred to, does not stem from objective causes, but from a self imposed discipline that G'd has assumed. This fact, unknown to the gentiles, on occasion prevents G'd from displaying His power. When the Jewish people sin, and thereby forfeit G'ds promises or direct guidance, this may be perceived by the gentiles as a weakening of G'ds power. Similarly, when the Jewish people do perform the mitzvot, thereby qualifying for the reward promised them by G'd, the nations of the world who observe the good fortune of G'ds chosen people, will be impressed with His power correspondingly. When Moses prayed to G'd, pleading for the life of the nation, saying "now let Your power be great," he referred to this concept. Why, he asks, allow the nations to think that Your power has waned when they look at the misfortunes befalling the chosen nation? They will think that the denial of the land of Canaan to the Jews is simply proof of G'ds inability. They will not think that temporary causes have delayed the execution of G'ds avowed purpose. (as would be implied if we understood the word yecholet as a verb) Rather, they will be convinced that the task had proved somewhat beyond G'ds power. (using the word yecholet as a noun) Since, as we have seen, G'd Himself submits to the rules of laws He has created, to the point of allowing His freedom of action to be curtailed through the behaviour of others, we can understand the penalty of denying the land of Israel to the generation that accepted the majority report of the spies. The right to dispossess the Canaanites was embodied in the Jewish people’s superior moral conduct. Now the Jewish people had demonstrated that in spite of the revelation at Mount Sinai, and in spite of all the loving care lavished on the Jewish people ever since the Exodus, they had not risen to the challenge posed by the task of conquering the holy land. Now G'd had no legal means to expel the resident nation in favour of the Jews. The Jewish people belatedly declaring a readiness to risk their physical lives in order to achieve the conquest, had become meaningless. Once G'd had decreed that they would die in the desert, the only thing that they had left to lose was time. Therefore, they could not do the kind of teshuvah repentance that would demonstrate that their basic attitude had changed. Rabbi Joshua ben Levi in our opening Midrash summarizes the whole episode by showing the bride possessing three desirable qualities. Beauty represents visible attractiveness, an appeal to the senses, man's physical comfort. Wealth represents the useful. Nobility of ancestry represents the bride's superior moral qualities. Since all three qualities were combined in a single woman, union with a man becomes not only permissible but desirable, and an expression of G'ds purpose for man. Such a union would result in a life of discipline. A land blessed with similar attributes, would also enable the people on it to live a life of discipline. When the son insisted on looking over the bride, this was not because he did not trust his father who had,after all, always provided for him. It was because he did trust his father and because he knew him. The son looked for a way to avoid the moral commitment implied by this marriage. The father, though he realised his son's motives, was in a quandary all the same. Had he refused the son's request, he himself would have provided the fuel for the son's rebellion. The despatch of the spies needs to be seen in the same light. Regrettably, throughout the millenia, ever since the first Tishah be Av, we have still not learned to use the land of Israel and its bounty to help us discipline our lives and to assure ourselves of chayim shekullam aruchim, a life of infinite duration.

Kabbalah

Abraham connected with Chesed through guarding his vision, as seen in the Tikkunei Zohar and Genesis. Yosef's merit over the evil eye was due to considering the higher good eye. Moses' focus on fulfilling Joseph's oath led to his redemption, as he was raised from the Nile by a holy name.

Reshit Chokhmah, Gate of Holiness 17:146

One who guards his vision connects with Chesed, since the lion (Aryeh) is on the right side, as it says in the Tikkunei Zohar, and it is hinted in “they four had the face of a lion on the right side” (Ezekiel 1:10), and Aryeh is the same letters as Re’iyah (vision). Since Abraham the Patriarch always had his intention to connect to the Right side, he said “thus, now I know you are a beautiful woman” (Genesis 12:11), and the Sages explain that he saw her face in water. All the aspects of correcting the eyes that we explained above correct the Brit as well, because Yosef is attached to the eye, as it says “Joseph is a fruitful bough, A fruitful bough by a spring [Ayin]” (Genesis 49:23), and he is also attached to the analysis of the eye, as is explained in its place. And specifically because the sperm is the light of man’s vision, and since he damages his sperm, a tear drop falls from his eye and the tear drop lessens the sperm, as is explained in tractate Gitin that the tear drop is also the light of the eyes.

Zohar, Beshalach 3:42

Fortunate is the portion of Moses: As the Jewish people were occupied with asking the Egyptians for money, whereas Moses was occupied with Joseph's oath [to take his bones up with them, Genesis 50:25]. And some say that his coffin was in the Nile and he was raised up by a holy name. And Moses also said, "Joseph, the time of the redemption of the Jewish people has arrived." And he said, "May the bull arise" [an allusion to Joseph's blessing, Genesis 49:22], and he arose. And some say he was [buried] among the kings of Egypt, and he had him arise from there. And some say [the Jews] had put him in the Nile so that they would not worship him as idolatry, so Serah, the daughter of Asher, showed him to Moses.

Zohar, Idra Rabba 8:55

As it is taught: why did Yosef merit that the evil eye would not rule over him? Because he merited to consider the higher good eye, as it is written: Yosef is a son of favor, a son of favor above the eye (Gen. 49:22). Why is he a son of favor, above the eye? It is due to the reason of the eye that looks on him.

Midrash

behave in a way contrary to God's will? The verse states: “I keep the king’s directive” (Ecclesiastes 8:2) – only as long as the king’s directive does not conflict with the word of God.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 14:6

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Bamidbar Rabbah 21:12

And it is written: “Moses brought their case” (Numbers 27:5) – some say that He concealed it from Moses, as there are righteous ones who became haughty regarding the matter of a mitzva and the Holy One blessed be He weakened their ability. You find that David said: “Your statutes were songs to me” (Psalms 119:54), saying that they were easy and routine like songs. The Holy One blessed be He said to him: ‘As you live, you will ultimately err regarding a matter that children read.’ When he took up the Ark, he erred and placed it on a wagon, as it is stated: “They mounted the Ark of God onto a new wagon” (II Samuel 6:3). The Ark suspended itself in the air, and the cows moved from beneath it. Uza approached to support it. “God smote him there for the error” (II Samuel 6:7), as a mistake in studying the Torah is considered intentional. (A mistake in studying is considered intentional since it often indicates an insufficient effort to master the material (see Rashi and Rabbeinu Yona on Mishna Avot 4:13).) “David was distressed because the Lord had inflicted a breach against Uza” (II Samuel 6:8) – the Holy One blessed be He said to him: ‘Did you not say: “Your statutes were songs to me”? Did you not learn: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear on the shoulder”’ (Numbers 7:9). He began contemplating: “The Lord our God breached against us, because we did not seek Him in accordance with the ordinance” (I Chronicles 15:13). “Tzelofḥad’s daughters speak correctly; you shall give them a holding for inheritance among their father’s brothers, and you shall pass the inheritance of their father to them” (Numbers 27:7) Likewise Moses, because he said: “The matter that is too difficult for you, you shall bring to me, and I will hear it” (Deuteronomy 1:17). He weakened his ability. This is analogous to a moneychanger who said to his disciple: ‘If sela coins come to you for changing, change them. If gems come, bring them to me.’ A glass necklace came to him; he took it to his master. His master went to show it to another. So too, Moses said: “The matter that is too difficult for you…” Tzelofḥad’s daughters came, and He concealed it from him: “Moses brought their case before the Lord” (Numbers 27:5). “Tzelofḥad’s daughters speak correctly” – that is the law. The Holy One blessed be He said to him: ‘Did you not say: “The matter that is too difficult for you…”? The law that you do not know, women are ruling [about] it.’ Another matter: “Moses brought…[before]…” – Reish Lakish said: Moses our teacher knew this law; however, initially they came before the leaders of tens. They said: ‘This is a law on inheritances. It is not for us, but rather for those greater than we are.’ They came before the leaders of fifties. They saw that the leaders of tens had deferred to them. The leaders of fifties said: We too have those greater than we are; and likewise to the leaders of hundreds, and likewise to the leaders of thousands, and likewise to the princes. They all answered them in that manner, as they did not wish to speak before one who is greater than they are. They went before Elazar. He said to them: ‘Here is Moses our teacher.’ These and those came before Moses. Moses saw that each and every one of them had deferred to one who was greater than he was. He said: If I tell them the law, I will appropriate all this greatness. He said to them: ‘I too have One who is greater than I am.’ That is why “Moses brought their case…” (Numbers 27:5). The Holy One blessed be He answered him: “Tzelofḥad’s daughters speak correctly” – the Holy One blessed be He acknowledged the accuracy of their claim. “You shall give [naton titen] them” – give them movable property and the birthright of the father in Ḥefer’s property. They received three portions: The portion of their father, who was of those who departed Egypt, his portion with his brother’s in Ḥefer’s property, as he was the firstborn and took two portions. (Using the doubled phrase “naton titen” rather than simply using “titen” implies that they received more than one portion.) Another matter: “You shall give [naton titen] them” – they had received east of the Jordan, but approached Joshua and Elazar in the land of Canaan, as it is stated: “They approached before Elazar the priest, before Joshua [son of Nun], and before the princes, saying: The Lord commanded Moses [to give us an inheritance among our brethren] (Joshua 17:4). Jacob our patriarch, too, saw that they would receive from here: “Daughters walked atop the wall” (Genesis 49:22) – this is the Jordan, which became like a wall for Moses, as he was not to enter the land. He was saying to Joseph: ‘Your daughters will receive from here and from there.’ (They would receive an inheritance on both sides of the Jordan.) “You shall pass the inheritance of their father to them” – regarding the inheritance of a son, (This refers to a male relative in general, for example, a brother (Numbers 27:9).) “you shall give” is stated; regarding a daughter, “you shall pass,” as the daughter causes the inheritance to pass from tribe to tribe. (If a woman marries a man from a different tribe, her inheritance belongs to her husband.) “It shall be for the children of Israel a statute of justice” (Numbers 27:11) – inheritances are released by means of judges.

Bereshit Rabbah 78:10

“He lifted his eyes, saw the women and the children, and said: Who are these to you? He said: The children with whom God has graced your servant” (Genesis 33:5). “He lifted his eyes” – Rabbi Binyamin bar Levi said: Because we heard grace regarding eleven tribes, but we did not hear regarding Benjamin; (He was not yet born when Jacob said: “The children with whom God has graced your servant.”) where did we hear? It was elsewhere: “He said: God be gracious to you, my son” (Genesis 43:29). (Joseph said it to Benjamin.) “The maidservants approached, they and their children, and they prostrated themselves” (Genesis 33:6). “Leah too, and her children, approached, and prostrated themselves; and then Joseph and Rachel approached, and prostrated themselves” (Genesis 33:7). “The maidservants approached, they and their children, and they prostrated themselves. Leah too, and her children, approached…” Regarding Joseph it is written: “And then Joseph and Rachel approached, and prostrated themselves.” Joseph said: This wicked one has a covetous eye. Let him not direct his eyes and look at my mother. He stood tall and obscured her. That is what is written: “Joseph is a fruitful tree [ben porat], a fruitful tree alongside a spring [alei ayin]” (Genesis 49:22) – Joseph, you grew like a fruitful tree to block an eye [alei ayin]. (To obscure Rachel from Esau’s eye.) Joseph, you grew due to cows [ben parot]. (The reference is to the cows in Pharaoh’s dream.) “A fruitful tree alongside a spring [alei ayin]” – you grew due to produce [ben perot]. (The reference is to the sheaves in Pharaoh’s dream.) Rabbi Berekhya said in the name of Rabbi Simon: It is incumbent upon me to repay you due to that eye. (Due to the eye that you blocked from seeing Rachel. “To repay [lifro’a]” is expounded from the word porat.)

Bereshit Rabbah 98:18

“Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall” (Genesis 49:22). “Joseph is a fruitful [porat] tree ” – a son who broke faith [shehefer] with his brothers; a son whose brothers broke faith with him; (Joseph brought his father evil reports about his brothers (Genesis 37:2); they later sold him into slavery (Genesis 37:28). ) a son who defied [shehefer] his master’s wife; a son whose master’s wife turned against [shehefera] him. Rabbi Avin said: The son who achieved greatness through cows [parot]. (Joseph rose to prominence after interpreting Pharaoh’s dream, which featured cows.) Joseph is the son who achieved greatness through produce [perot]. “Joseph is a fruitful tree” – Joseph achieved greatness. Regarding them all it is written: “The maidservants approached…” (Genesis 33:6) (See Bereshit Rabba 90:4.) – this is what he said to him: I must repay you for that eye. (Jacob wanted to compensate Joseph for having obscured Rachel from Esau’s eye.) “Branches [banot] run [tzaada] over the wall…” – you find that when Joseph emerged to rule over Egypt, the daughters [banot] of kings would peer through the slits and would cast upon him bracelets, pendants, nose rings, and rings so he would lift his eyes and look at them. Nevertheless, he did not look at them. The Holy One blessed be He said: You did not lift your eyes and look at them; as you live, you will cause your daughters (The daughters of Tzelofḥad.) to have a foothold [tze’ida] in the Torah. What is a foothold? A Torah portion. (A passage regarding the laws of inheritance (Numbers 27:1–11) was stated as a response to the request of the daughters of Tzelofḥad. )

Bereshit Rabbah 99:12

“From Asher, his bread is rich, and he will provide royal delicacies” (Genesis 49:20). “From Asher, his bread is rich” – as his daughters are fair, as it is stated: “As women will deem me fortunate” (Genesis 30:13). (The verse is interpreted here to mean, “I will be deemed fortunate because of my daughters,” an allusion to their great beauty. ) Likewise it says: “He will be the favorite of his brothers” (Deuteronomy 33:24) – because of his daughters. “And he will provide royal delicacies [maadanei]” – as his daughters are worthy of royalty, as it is stated: “Who clothed you in scarlet with finery [adanim]” (II Samuel 1:24). (This verse is written regarding King Saul.) “Naphtali is a doe let loose, who provides pleasant sayings” (Genesis 49:21). “Naphtali is a doe let loose” – this is the Ginosar valley, which is as quick as a doe, in ripening produce. “Who provides pleasant sayings” – as his land is blessed, as it is stated: “Naphtali, his desire is satisfied, [and he is full with the blessing of the Lord]” (Deuteronomy 33:23). They produce first fruits for kings and speak fair words to them, and if [the kings] were displeased with them, they would become reconciled to them. “Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall” (Genesis 49:22). “Joseph is a fruitful tree [ben porat]” – but is Porat not Joseph? (The literal connotation of the verse is that Joseph is the son of Porat.) What is ben porat? It is that he was elevated because of cows [parot]. (The reference is to the cows in Pharaoh’s dream.)

Ein Yaakov (Glick Edition), Bava Batra 8:7

(Fol. 118) (Joshua 17, 14) And the children of Joseph spoke unto Joshua saying Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, for as much as the Lord hath blessed me thus. This passage serves the purpose of conveying good advice to mankind; in effect, that one shall take care not to be afflicted by a covetous eye. And this is what Joshua said to the children of Joseph (Ib., ib. 85) "If thou art a numerous people, then get thee up to the wood country," which means, Go and hide thyself in the forest that no covetous eye may afflict thee (Ib. b) But they answered: "We are the descendants of Joseph, whom a covetous eye cannot afflict, as it is written (Gen. 49, 22) A son of grace is Joseph, a son of grace even beyond the reach of an eye." And R. Abahu explained thus: "Do not read it Aley ayin (upon the eye), but read it Olei ayin (above the fear of an eye)." R. Joseph b. Chanina said: "We infer it from here (Ib. 47, 16) And let them grow a multitude in the midst of the earth; i.e., just as the fishes multiply in the water and no covetous eye may afflict them, so also shall the children of Joseph not be afflicted by a covetous eye.

Ein Yaakov (Glick Edition), Bava Kama 1:4

R. Jochanan said in the name of R. Simon b. Jochai: "What does the passage (Is. 32, 20) Happy are ye that sow beside all waters, freely sending forth the feet of the ox and the ass, mean? Those who occupy themselves with the study of the Torah with loving kindness will be rewarded with the inheritance of two tribes; as it is said (Ib., ib., ib.) Happy are ye who sow. Sowing, refers to charity, as it is said (Hos. 10, 12) Sow then for yourselves after righteousness, that you may reap [the fruit] of kindness. Water, refers to the Torah, as it is said (Is. 55, 1) Ho, everyone of ye that thirsteth, come ye to the water — will be rewarded with the inheritance of two tribes; i.e., he will be rewarded with a canopy [of honor] as Joseph was, concerning whom it is written (Ex. 79, 22) Joseph is a canopy [of honor] … the daughters [of Egypt] run over the walls; and he will also be rewarded with the inheritance of Issachar, concerning whom it is written (Ib.) Issachar is a strong-boned ass. Others explain this to mean that he will overcome his enemies as the tribe of Joseph, concerning whom it is written (Ib., ib. 17) With them shall he push nations together to the ends of the earth — and he acquires understanding as the tribe of Issachar, concerning whom it is written (I. Chr. 12, 32) And of the children of Issachar, those who had understanding of the times to know what Israel ought to do."

Ein Yaakov (Glick Edition), Sotah 7:19

(Fol. 36) GEMARA: How is the word (Josh. 8, 33) V'hachetzyo (and the other half of them) to be explained? Said R. Cahana: "This means that just as they were divided here at Mts. Gerizim and Ebal so were they also divided in the same manner upon the stones of the Ephod. An objection was raised from the following Baraitha: Two precious stones were fixed upon the shoulders of the High-priest, one stone on one shoulder and the other stone on the other shoulder. The names of the twelve tribes were inscribed, thereon, six on one stones and six on the other stone, as it is said (Ex. 28, 10) Six of the names on one stone and the remaining six names on the other stone, according to their birth. This means that the second stone was according to their birth, but the first stone was not according to their birth, because Juda preceded the others. Fifty letters were there altogether, of them twenty-five were on one stone and twenty-five on the other. R. Chanina b. Gamliel says (Ib. b) "They were placed upon the Ephod not in accordance with their division mentioned (Num. 1, 5), but they were placed in an Ephod in accordance with their division mentioned in (Ex. 1, 1-5). How so? The children of Leah were placed in accordance with their age. Then came the children of Rachel, one on one stone, and the other on the other stone. The children of the hand-maids were placed in the middle. As to the question how can the passage, According In their order of birth, be upheld? We must explain it that it was inscribed with the names as they were called by their father and not with the names they were called by Moses — Reuben but not Reubeni, Shimon but not Shimoni, Dan but not Dani, Gad but not 'Gadi.' Hence this will refute the above statement of R. Cahana, [because none of the above opinions is in accordance with the arrangements of the Ephod]. The refutation is indeed sustained. If so, then what is the meaning of V'hachezyo? We are taught in a Baraitha that the half that was placed opposite Mt. Gerizim was more than the half placed opposite Mt. Ebal, for, the Levites were below the hill. On the contrary, since the Levites were below the hill, hence the number of tribes facing Mt. Gerizim was less? We must therefore say; Although the tribe of Levi were below the hill, nevertheless the sons of Joseph were with thim, and completed the amount, as it is said (Josh. 17, 14) And the children of Joseph spoke unto Joshua, saying 'Why hast thou given me, but one lot ... ... ... and Joshua said unto them, if thou art a numerous people, then get up to the wood country, etc. He said to them, "Go and hide yourselves in the forest so that no covetous eye may afflict you." Whereupon they answered him, "We are the descendants of Joseph whom a covetous eye cannot afflict, as it is written (Gen. 29, 22) Joseph is a fruitful bough by a spring, and R. Abahu explains thus: "Do not read Aleh Ayin (by a spring), but read it Ole Ayin (above the covetous eye.'" R. Jose b. Chanina said: "From this it may be inferred that Joseph's children are not subject to the affliction of a covetous eye, (Ib., 48, 16) And let them grow into a multitude in the midst of the earth. This [the word grow used by Jacob which has the derivation of Dog (fish) is to mean that just as the fishes in the sea because of their being covered by water, no eye can afflict them, so also are the children of Joseph not subject to the affliction of a covetous eye." But how do you say above that there were fifty letters in the inscription of the Ephod. Behold there were only fifty letters less one? Said R. Isaac: "The fiftieth letter was used as an extra letter to the name of Joseph, as it is said (Ps. 81, 6) He appointed it in Joseph for a testimony, when he went out over the land of Egypt." R. Nachman b. Isaac raised an objection: "The passage says that it was in accordance with the names of birth, and this is not so." We must therefore say that the extra letter was inserted in the name of Benjamin, which is spelled in the entire Torah with only one Yud, but here in the Ephod, Benjamin, is spelled with two Yuds, as it is written (Ex. 25, 18) But his father called him Benjamin [with two Yuds]. R. Chama b. Bizna said, in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." What happened with Joseph? as written (Gen. 39, 11). And it came to pass on a certain day ... ... ... We are taught in a Baraitha, Joseph was destined to produce twelve tribes, just as they were by his father Jacob, as it is said (Gen. 37, 2) These are the generations of Jacob, Joseph, however, they were produced through his brother, Benjamin. They were nevertheless called after the name of Joseph, as it is said (Ib. 46, 21) And the sons of Benjamin, Bela, Mecher, Ashbel, Gera, Na'aman, Achi, V'rosh, Muppim, Chuppim and Ard; i.e., Bela because Joseph was swallowed (lost) among the other nations; Mechcr, because he was the first born of his mother; Ashbel, because he was captured with the consent of God; Gera, because he lived in inns (having no settled home); Na'aman because he was very sweet Achi V'rosh, because he was my brother and leader; and Chuppim, because he did not see my wedding canopy nor did I see his; and Ard, according to some because he was driven among idolatrous nations, and according to others because his face was like a rose.

Midrash Tanchuma Buber, Nasso 34:1

R. Abbin [Berabbi] the Levite said: As Joseph was offering his praise, his master saw him murmuring with his mouth. (Tanh., Numb. 2:30; Numb. R. 14:3.) He said to him: Joseph, what are you saying. Then he answered and said to him: I am offering praise to the Holy One. He said to him: I want to see your God. Joseph said to him: Consider Helios, one of his several attendants. (In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh.) If you cannot look at , how much the less his own glory. (See above. Exod. 8:6; below, Numb. 3:15.) The Holy One said to him: Because of you I am appearing to him. Thus it is stated (in Gen. 39:3): WHEN HIS MASTER SAW THAT THE LORD WAS WITH HIM…. R. Abbin Berabbi the Levite said: What is the meaning of {(Ps. 24:8 or 10): WHO IS THIS ?} [(Ps. 24:9:) AND THE KING OF GLORY SHALL COME IT]? The one who shares some of his glory with those who fear him, i.e., the Holy One. (Above, Exod. 2:7, and the other parallels listed there.) In the case of a king of flesh and blood, no one uses his scepter, but the Holy One gave his scepter to Moses, as stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. Moreover, no one sits on his throne, [but the Holy One had Solomon sit on his throne], as written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD AS KING. No one rides on his horse, [but the Holy One had Elijah ride on his horse]. Now which horse belongs to the Holy One? Storm and whirlwind. Thus it is stated (in Nahum 1:33): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. So it is written (in II Kings 2:11): AND ELIJAH WENT UP IN A WHIRLWIND INTO THE HEAVENS. Ergo: The Holy One shares his glory with those who fear him. He has also given his attire to the Messianic King, as stated (in Ps. 21:6 [5]): HONOR AND MAJESTY YOU BESTOW UPON HIM; for the attire of the Holy One is HONOR AND MAJESTY, [as stated] (in Ps. 104:1): YOU HAVE PUT ON [HONOR AND MAJESTY]. What is written about the Holy One (in Jer. 51:56)? [FOR THE LORD IS A GOD] OF RECOMPENSE; (Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.”) HE SHALL REPAY IN FULL,] for he repays the good according to their good and the evil according to their evil . What is written about Joseph (in Gen. 49:22)? JOSEPH IS A FRUITFUL SON. (So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.”) The Holy One said to him: Joseph, there shall be peace upon the eye which closed and did not look at any of the Egyptian women. (Cf. Gen. R. 98(99):18.) Thus it is stated (ibid., cont.): DAUGHTERS (Again English versions generally read “boughs” or the like.) STEP UPON THE WALL (i.e., to gaze). R. Reuben said: what is the meaning of UPON THE WALL ('LY SHwr)? (Numb. R. 14:6.) The Holy One said: It is for me ('LY) to pay a reward (SKR) for that eye. Our Masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the sanctuary inside the hangings, but in Shiloh (which lay in Ephraimite territory) as far away as the eye could see. (See Zev. 118b.) Whatever Joseph did, the Holy One rewarded him. What is written (in Gen. 39:12)? AND HE LEFT HIS CLOAK {WITH HER} [IN HER HAND], FLED, AND WENT OUTSIDE]. The Holy One said ot him: [By your life,] when the children of Israel go out from Egypt, the sea is going to see your coffin and flee. (See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9.) It is so stated (in Ps. 114:3): THE SEA SAW AND FLED. What did it see? [It saw] that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says: It saw the bones of Joseph. (Gen. R. 87:8).) And in addition, when Joseph's coffin (aron) proceeded before the ark (aron), the peoples of the world saw it and said: What is the nature of this ark which is proceeding along with the ark of the Torah? Then Israel answered them and said: This confirms what is written in this . And what was in the ark? The Ten Commandments. Now Joseph fulfilled all of them before they were given from Sinai. The Holy One said to Joseph: Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, a stated (in Ps. 77:16 [15]): WITH YOUR MIGHTY ARM YOU REDEEMED YOUR PEOPLE, THE DESCENDANTS OF JACOB AND JOSEPH. SELAH.

Midrash Tanchuma Buber, Pinchas 10:1

Another interpretation (of Numb. 27:7): YOU SHALL INDEED GRANT THEM . When they received on the other side of the Jordan, they came before Joshua and Eleazar in the land of Canaan, as stated (in Josh. 17:4): NOW THEY (i.e., the daughters of Zelophehad) CAME BEFORE ELEAZAR THE PRIEST, JOSHUA BEN NUN, AND THE PRINCES . Moreover, our ancestor Jacob also knew that they were receiving on this side as well as on that side, since it is stated (in Gen. 49:22): DAUGHTERS (English versions generally read “boughs” or the like.) STEP OVER A WALL. This is the Jordan, which became a wall for Moses so that he would not enter the land. Thus [Jacob] said to [Joseph]: Your daughters shall receive a share on this side as well as on that side.

Midrash Tanchuma Buber, Vayechi 17:1

(Gen. 49:28, cont.:) AND THIS IS WHAT THEIR FATHER SPOKE TO THEM WHEN HE BLESSED THEM. EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. "Him" is not written here but HE BLESSED THEM. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:28 (= pp. 1227—1228 in the Theodor-Albeck edition); 99(100)4; Numb. R. 13:8; Cant. R. 4:7:1; cf. also Exod. R. 1:6, 16.) Why so? Because (in Gen. 49:8-22) he gave Judah the strength of a lion, Joseph the strength of an ox, (Shor. Although the Masoretic Text of Gen. 49:22, from which this allusion is taken, vocalizes this word as shur, i.e., “wall,” the present context requires that Joseph be likened to some animal.) Naphtali the lightness of a deer, and Dan the bite of a serpent. You might say that one is greater than another; < so > their commonality is < mentioned > at the end. EACH ONE WITH HIS OWN BLESSING … HE BLESSED THEM. Thus he distributed the land to them. He gave Judah the land which produces barley and Benjamin land which produces wheat. Even so, they had a commonality with each other in that they each would eat what belonged to the other. Ergo (in Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. "Unto them" is not written here but TO THEM. (Buber cites Samuel Jaffe ben Isaac Ashkenazi, Yefeh To’ar, a commentary on the Midrash Rabbah, Part I on Genesis (Venice, 1597—1606), who cites Rashi, on Gen. 24:7, and explains that “to them” (lahem) used with the verb “speak” (rt.: DBR), as opposed to its use with the verb “say” (rt.: ’MR), means that one is speaking “concerning them” rather than “with them,” which is what “unto them” (alehem) would have implied. So also Enoch Zundel ben Joseph in his commentary Ets Yosef, on Tanh., Gen. 12:16. For a suggested rendering, see the following note.) (Ibid.:) AND THIS < is how > someone like me is going to bless you, and at the place where I have stopped he is beginning. Thus it is stated (ibid.): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. (Apart from the words AND THIS (in the sense of ALSO THIS), there is another hint there that the verse has a wider meaning in that Jacob is simply alluded to as THEIR FATHER instead of by name. Like Jacob, Moses is a father of Israel.) When Moses arose, he opened (the blessing in Deut. 33:1) with AND THIS IS THE BLESSING < WITH WHICH MOSES, THE MAN OF GOD, BLESSED THE CHILDREN OF ISRAEL BEFORE HE DIED >. < He began > from where Jacob had stopped. Ergo (in Gen. 49:28 also): AND THIS. He said these blessings for them. When did they come to pass for you? From the time that you received the Torah, about which it is written (in Deut. 4:44): AND THIS IS THE TORAH. Note the AND THIS. And also, with whatever < expression > Jacob had closed his blessing, Moses opened for them. Moses said (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS. When Isaac blessed Jacob, he said (in Gen. 28:3): MAY GOD ALMIGHTY BLESS YOU. With what did he finally close his blessing? With a calling (according to Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. So, in the case of Jacob, where his father had stopped, from there he had begun (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. Then, Jacob stopped (in Gen. 49:28) with THIS; so Moses also, when he arose to bless the tribes, began with AND THIS (in Deut. 33:1): AND THIS IS THE BLESSING. And with what did Moses close? With BLESSED ARE YOU, as stated (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU? See < how > David opened (Ps. 1:1)! With BLESSED IS THE ONE. Ergo (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS.

Midrash Tanchuma, Miketz 3:6

He was the one his father had blessed with the words: Joseph is a fruitful vine (ibid. 49:22). You should not read this as porat (“a fruitful vine”), but as parot (“kine”). Thereupon Pharaoh told him: Thou shalt be over my house (ibid. 41:40).

Midrash Tanchuma, Nasso 30:1

(Numbers 7:54:) "On the eighth day, the prince of the Children of Manasseh." R. Abbin Berabbi the Levite said, “As Joseph was offering his praise, his master saw him murmuring with his mouth. (Numb. R. 14:3.) He said to him, ‘What are you saying.’ Then he answered and said to him, ‘I am offering praise to the Holy One, blessed be He.’ He said to him, ‘I want to see Him.’ Joseph said to him, ‘Consider the sun, [who is merely] one of His several attendants. (In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh.) [Since] you cannot look at [His attendant], how much the less [can you look at] His own glory.’ (See above. Exod. 8:6; below, Numb. 3:15.) The Holy One, blessed be He, said to him, ‘By your life, because of you I am appearing to him.’ Thus it is stated (in Gen. 39:3), ‘When his master saw that the Lord was with him.’” R. Chaninah said, “What is the meaning of (Ps. 24:10), ‘Who is this King of glory]?’ [It is] since He shares His glory with those who fear Him. (Above, Exod. 2:7, and the other parallels listed there.) In the case of a king of flesh and blood, no one [else] uses his scepter; but the Holy One, blessed be He, gave his scepter to Moses, as stated (in Exod. 4:20), ‘and Moses took the rod of God in his hand.’ In the case of a king of flesh and blood, no one [else] sits on his throne; but it is written about Solomon (in I Chron. 29:23), ‘Then Solomon sat upon the throne of the Lord.’ In the case of a king of flesh and blood, no one [else] rides on his horse; but Elijah ride on the horse of the Holy One, blessed be He. Now which horse belongs to the Holy One, blessed be He? Storm and whirlwind. Thus it is stated (in Nahum 1:3), ‘the Lord is in the whirlwind, and the storm is His road.’ And He gave it to Elijah. So it is written (in II Kings 2:11), ‘and Elijah went up in a whirlwind into the heavens.’ In the case of a king of flesh and blood, no one [else] wears his attire; but the Holy One, blessed be He has put his attire on the messianic king. And what is the attire of the Holy One, blessed be He? Honor and majesty, as stated (in Ps. 104:1), ‘You have put on honor and majesty.’ And it is written (in Ps. 21:6), ‘honor and majesty do You bestow upon him.’” What is written about the Holy One, blessed be He (in Is. 59:18)? “According to their deeds, so shall He repay.” (Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.”) What is the meaning of “[He] shall repay […] He shall repay” (twice)? That He repays the good according to their good [deeds] and the evil according to their evil [deeds]. What is written about Joseph (in Gen. 49:22)? “Joseph is a fruitful son.” (So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.”) The Holy One, blessed be He, said to him, “Joseph, there shall be peace upon the eye which you closed and did not look at any of the Egyptian women.” (Cf. Gen. R. 98(99):18.) Thus it is stated (ibid., cont.), “daughters (Again English versions generally read “boughs” or the like.) step upon the wall (i.e., to gaze).” R. Abbin said, “What is the meaning of ‘upon the wall ('ly shwr)’? (Numb. R. 14:6.) The Holy One, blessed be He, said, ‘It is for me ('ly) to pay a reward (skr) for that eye.’” Our masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the Temple within the curtains, but in Shiloh (which lay in Ephraimite territory) [they would eat outside the sanctuary as far away as the eye could see, (See Zev. 118b.) as] the Holy One, blessed be He, rewarded Joseph for what he did. What is written [about Joseph (in Gen. 39:12)? “And he left his cloak [in her hand].” The Holy One, blessed be He, said to him, “By your life, when the Children of Israel go out from Egypt in the future, the sea is going to see your coffin and flee.” (See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9.) It is so stated (in Ps. 114:3), “The sea saw and fled […].” What did it see? It saw that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says, “It saw the bones of Joseph.” (Gen. R. 87:8).) And in addition, Joseph's coffin (aron) proceeded before the ark (aron). And the peoples of the world saw it and said, “What is the nature of this ark which is proceeding before the ark of the Torah?” Then Israel said, “This is a coffin of a dead man that is proceeding before the ark of the Torah, since this [man] fulfilled everything that was written in this [Torah], before the Torah was given. And therefore he merited to proceed with it.” The Holy One, blessed be He, said to Joseph, “Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, as stated (in Ps. 77:16), “With Your mighty arm You redeemed Your people, the Children of Jacob and Joseph. Selah.”

Midrash Tanchuma, Pinchas 9:1

Another interpretation (of Numb. 27:5), “Moses brought their cause [before the Lord]”: R. Simeon ben Laqish said, “Our master Moses knew this judgment, but they first came before chiefs of tens. They said to them, ‘It is a judgment concerning inheritance, and this is not for us but for those greater than us.’ They came before the chiefs of fifties. [When] they saw that the chiefs of ten had shown them honor, the chiefs of fifty said, ‘[In our case] also there are those greater than us.’ So also [they came before] the chiefs of hundreds, the chiefs of thousands, and the princes. They all responded to them in a similar way, because they did not want to open their mouths before one who was greater than them. Moses said, ‘If I tell them the decision, I shall be appropriating all their dignity.’ He said to them, ‘In my case also there is One greater than I.’ Therefore (in Numb. 27:5), ‘Moses brought their cause [before the Lord].’” He answered him with (in vs. 7), “The daughters of Zelophehad speak correctly.” Thus the Holy One, blessed be He, acknowledged their utterance. (Numb. 27:7, cont.:) “You shall indeed grant them [possession of an inheritance among the brothers of their father].” Give them [also] chattel and their father's birthright in the assets of Hepher. They took three portions: The portion of their father, who was among those who had come out from Egypt; his portion with his brothers in the assets of Hepher; and since he was the first born, he took two portions. Another interpretation (of Numb. 27:7), “you shall indeed grant them [possession of an inheritance among the brothers of their father]”: After they [already] received [their share] on the other side of the Jordan, they came before Joshua in the land of Canaan, as stated (in Josh. 17:4), “Now they (i.e., the daughters of Zelophehad) came before Elazar the priest, Joshua ben Nun, and the princes [and said, ‘The Lord commanded Moses to give us an inheritance along with our male kin’].” Moreover, our ancestor Jacob also knew that they were receiving [an inheritance] on this side [of the Jordan] as well as on that side, since it is stated (in Gen. 49:22), “daughters (English versions generally read “boughs” or the like.) step over a wall.” This [wall] is the Jordan, which became a wall [for Moses] so that he would not enter the land. Thus Jacob said to Joseph, “Your daughters shall receive a share on this [side of the Jordan] as well as on that [side].” (Numb. 27:7, cont.:) “And you shall transfer to them the inheritance of their father.” With reference to [standard] inheritance it is stated (in vs. 9), “and you shall give,” but with reference to a daughter, [it says (in vs. 8),] “and you shall transfer.” (The Hebrew is slightly different here from what is written in vs. 7. There the word you is singular while here the “you” is plural, as in vs. 8.) Thus she may transfer an inheritance from tribe to tribe. (So BB 109b.) (Numb. 27:11:) “And it shall be a statutory judgment for the Children of Israel.” [The word judgment] teaches that inheritances [can only] be carried out through judges. (Numb. 27:12:) “Then the Lord [said] unto Moses, saying, ‘Go up on this mountain of Abarim.’” What reason did he have [for it] to be written after the parashah about inheritance? (Numb. R. 21:10.) It was simply that when Moses heard from the mouth of the Holy One, blessed be He, (in Numb. 27:7), “you shall indeed grant them,” he thought that the Holy One, blessed be He, had been reconciled to him. (Numb. R. 21:13.) He said, “Here I am entering with Israel.” [Hence] the Holy One, blessed be He, said to him, “My decree remains in place; (Numb. 27:12-13) ‘Go up into the mountain of Abarim […] and you shall be gathered to your people…’ You are no better than your brother [in this].’”

Pirkei DeRabbi Eliezer 39:6

Three people conquered their passion before their Creator, and they were Joseph, Boaz, and Paltê, son of Laish. It was fit that twelve tribes should have arisen from Joseph, as it is said, "And the seed of his hands was active" (Gen. 49:24), but there remained two (tribes), Manasseh and Ephraim. The woman brought grave charges against him to vex him, and he was confined in prison for ten years. There he interpreted the dreams of the servants of Pharaoh, (he interpreted for) each one according to his dream just as though the events were taking place before him, as it is said, "And it came to pass, as he interpreted to us, so it was" (Gen. 41:13).

Pirkei DeRabbi Eliezer 39:9

Moreover, when he went into the market-place he saw the people forming themselves into various companies and groups, and each one would speak in his own tongue, and he knew what they were saying, as it is said, "He appointed it in Joseph for a testimony, when he went out over the land of Egypt, when I heard the speech of one that I knew not" (Ps. 81:5). Further, when he was riding in the chariot, and passed through all the borders of the land of Egypt, the Egyptian girls were climbing up the walls for his sake, and they threw to him rings of gold, so that perchance he might look at them, and (they could) see the beauty of his figure, but nobody's eye degraded him, for he was highly esteemed in the eyes of everyone, as it is said, "Joseph is a fruitful bough… his daughters run over the wall" (Gen. 49:22).

Musar

The text discusses the prohibition of shaving off corners of one's beard due to mystical significance, linking it to divine forces within man and the attributes of Chesed and Din. It contrasts the actions of priests and Levites in relation to shaving, and explains the prohibition of tattoos. Additionally, it explains why women are exempt from the prohibition of shaving their heads. The second text discusses the behavior of fools who focus on others' faults, contrasting them with the upright who cover transgressions and praise good qualities. It emphasizes the importance of repentance and understanding the bitterness of one's soul.

Sha'arei Teshuvah 3:217

And King Solomon, peace be upon him, said (Proverbs 14:9-10), “Fools will advocate guilt; among the upright, good will. The heart knows its own bitterness, and no outsider can share in its joy.” Its explanation is - the fool advocates guilt, since he searches for the blemishes of people and their guilt. So he will attribute defects to them and never speak about their praise or about something good that is found with them. And the analogy for this is that flies always all land on dirty places. And his saying, “fools will advocate (literally, fools advocates),” in the singular is [to address] each and every one of the fools, like (in Genesis 49:22), “(literally) daughters treads on the wall.” And our Rabbis said (Kiddushin 70a), “Anyone who is of flawed lineage never speaks in praise of [others]. And [his way is to] disqualify them with his own flaw.” “Among the upright, good will” - for it is the way of the just to cover over transgressions, and to praise a man when a good thing is found with him. And they spoke in ethics about a [simple] man and a sage who were walking past a carcass. The [former] said, “That carcass is so rotten!” The sage said, “How white are its teeth!” And [Solomon] said after this, “The heart knows its own bitterness.” And every sage knows that Solomon did not bring words that are not useful among his chosen teachings (Proverbs). Rather the matter is coming with regard to the first verse - to say that the evil of the fool that advocates guilt is because it is probable that the sinner has repented from his way. And no one knows the bitterness of the soul of a person, and its joy, besides him. And that lifts up the sin, for the essentials of repentance are according to the bitterness of his soul. Therefore the fool that mentions his iniquity sins and is guilty.

Shenei Luchot HaBerit, Torah Shebikhtav, Sefer Vayikra, Torah Ohr, Vayikra 97

Immediately afterwards the Torah mentions the prohibition of shaving off corners of one's beard seeing that imitating pagan practices has been forbidden. One must not destroy the very symbols representing the emanation חד. This is a profoundly mystical aspect to which I have already alluded when discussing Genesis 49,22: בן פורת יוסף, where we discussed the mystical dimension of man's features, that the hair alludes to divine forces found in אדם העליון, the Celestial equivalent of terrestrial Man. Some of these are spiritual outgrowths of the attribute of חסד, whereas others are outgrowths of the attribute of דין. The former are the ones that one must not destroy by shaving them off. This is the mystical dimension of the injunction in 21,5 that: לא יקרחה קרחה בראשם, "The priests must not make bald spots on their heads (in mourning for someone who died). The priests, who more than anyone, originate in the emanation חסד, are forbidden to do this, whereas the Levites who originate in the emanation גבורה, are on occasion even instructed to shave off all the hair on their bodies (Numbers 8,7) in order to weaken the forces of דין. We observe that Gentiles, especially their clergymen, who are the recipients of abundant influences from the emanation גבורה, i.e. the attribute of Justice, and upon whom the spirit of impurity rests, make a point of destroying the hair around the corners of their beards, even though they act like a blind man looking for a window [they do not realize the mystical dimension of what they are doing. Ed.]. Similar considerations are at the root of the prohibition to inflict tattoos on one's flesh (19,28). Once you understand this you realize the reason that women are not subject to the injunctions not to shave off the hair on their heads. They are comparable to the Levites.

Quoting Commentary

Ramban suggests that the verse in Genesis 49:6 refers to the violent actions of Simeon and Levi against the people of Shechem, with the word "ox" possibly meaning "wall" or an allusion to Hamor and Shechem. On the other hand, Rashi connects the grapevine in Judges 9:12 to Gideon, a descendant of Joseph. Radak explains how Joseph walked in front of Rachel in Genesis 33:7, while Ibn Ezra discusses the redemption of houses in Leviticus 25:31 and the hasty events in Deuteronomy 32:35. Rabbeinu Bahya interprets blessings in Genesis 49:22 and Genesis 30:38, and the Tribal Lands commentary delves into the dynamics between Simeon and Joseph. Finally, Tze'enah Ure'enah, Chizkuni, and Zevach Pesach offer interpretations of various verses related to Joseph and the story of the Exodus.

Chizkuni, Exodus 17:12:1

וידי משה כבדים “and Moses’ hands became heavy;” it was tiresome for Moses to have to stand all day long, as we know from verse 9 where he announced that on the following day he would take up a position on the top of the hill, and it would be difficult for him to keep his hands lifted upwards all day long. Aaron and Chur provided a stone for Moses to sit on; and they supported his arms from either side so that he could keep holding his staff aloft. All of this was necessary in order that the people would not become demoralised. The expression: אמונה, describes anything that does not weaken or decrease in size when remaining in the same position for a long time, such as from morning to evening. An example of the meaning of אמונה what we described are found in Isaiah 22,23: ותקעתיו יתד במקום נאמן, “I will fix him as a peg in a firm place.” There are numerous other examples of this kind. Moses’ doing this enabled Joshua to weaken the Amalekites and their troops. Once the Torah writes of ידו, “his hand”, singular mode, and another time it writes ידיו, “his hands,” plural mode. At the beginning of the battle Moses raised only one of his hands, while lowering his second hand; eventually both of his hands had become too heavy for him to keep aloft without someone supporting them. In the Midrash quoted in Torah shleymah item 94, in the name of several well known commentators, none of whom have revealed the name of that Midrash, we find the following interpretation of the words in this paragraph: the word אמונה, is a reminder of Avraham who had been complimented by G-d on his emunah, “faith,” already in Genesis chapter 15. When Moses’ prayer on behalf of his people embattled against Amalek had not elicited a response from Hashem, he appealed to the forefather Avraham to join his plea. The words: עד בא, are a hint that he similarly turned to the Jewish people’s forefather Yitzchok, of whom we read that he had returned from prayer at the well where Hagar’s prayer had been answered. (Genesis 24,62). The words: עד בוא השמש, are a reminder of our forefather Yaakov who had prematurely spent a night at Luz where he had his first prophetic revelation in the dream with the ladder. (Genesis 28,11 כי בא השמש). Moses called on the combined merits of all three forefathers to reinforce his prayer. Our author quotes from Genesis 49,22 and Samuel I4,15, as well as from Joshua 20,9, that the word אמונה applied here to both of Moses’ hands, is a legitimate mode of the feminine mode corresponding to the masculine plural mode of the word אמונים.

Ibn Ezra on Deuteronomy 32:35:5

AND THE THINGS THAT ARE TO COME UPON THEM SHALL MAKE HASTE. Ve-chash atidot lamo (and the things that are to come upon them shall make haste) means each one of the future events that are to come upon them shall make haste. (Chash is in the singular. atidot is a plural. Thus our clause reads, “The things that are to come upon them [it] makes haste.” According to I.E the singular in a combination of the singular and the plural refers to each thing included in the plural.) It is like Its branches (banot) (Banot is a plural.) run (tza’adah) (Tza’adah is a singular.) over the wall (Gen. 49:22). (Which, because of the combination of the singular and the plural is to be rendered, each one of its branches runs over the wall. See I.E. on Gen. 49:22 (Vol. 1, p. 442).) Or the meaning of ve-chash atidot lamo is, the day (yom) (Yom is a singular.) when the future things that are to come upon them makes haste. (In other words, atidot (things about to come) is short for yom atidot (the day the things that are about to come).) The first interpretation is correct. The word chash (make haste) comes from a root in which only two letters are present. (Its root is chet, vav, shin.)

Ibn Ezra on Isaiah 2:11:1

עיני The looks of. עין ‘eye,’ or ‘ look,’ though generally feminine, is sometimes masculine (as e.g. in this verse, since the masculine form שָׁפֵל is joined to עֵינֵי) ; and עֵינֵי ‘ the looks,’ is identical with כל אחד מעיני ‘ each of the looks’; comp. בנות ‘ each of the branches ’ (Gen. 49:22). (The peculiarity of a noun in the plural being joined as nominative to a verb in the singular (as, e.g., in עֵינֵי נבהות אדם שָׁפֵל The lofty looks of man shall be humbled) is explained by giving to the plural the meaning one of, or each of.)

Ibn Ezra on Isaiah 42:25:1

Upon him. Comp. Gen. 49:22. (The peculiarity of a noun, pronoun or verb in the singular being referred to a noun in the plural is explained here; as e.g. עליו upon him, after the plural לא שמעו ,לא אבו they would not, they were not obedient, and צעדה she runs after בנות branches. (Gen. 49:22.) Comp. c. ii. Note 18.) Upon every one of our forefathers.

Ibn Ezra on Isaiah 5:23:3

וצדקת צדיקים יסירו ממנו And the righteousness of each of the righteous they take away from him; comp. בנות צעדה (Gen. 49:20). (Comp. 2:11.)

Ibn Ezra on Leviticus 25:31:2

THEY MAY BE REDEEMED. (Literally, redemption shall be to it (lo).) The reference is to each and every house. (Hence the use of the singular it (lo).) Compare, Its branches (banot) run (tza’adah (Banot is plural. Tza’adah is singular. According to I.E. the meaning of Gen. 49:22 is, each one of its branches (banot) run (tza’adah) over the wall. See I.E. on Gen. 49:22 (Vol. 1, p. 442).) ) over the wall (Gen. 49:22), and for her children, (baneha) Because they are not (enennu) (Jer. 31:15). (Baneha is in the plural. Enennu is singular. I.E. renders Jer. 31:15, For her children (baneha) because each one of them is not (enennu).)

Rabbeinu Bahya, Bamidbar 24:9:1

מברכיך ברוך “the ones who bless you, may they be blessed.” Although Bileam combines plural and singular in this verse, we encounter something similar in both Genesis 49,22 and Proverbs 28,1.

Rabbeinu Bahya, Bereshit 30:38:5

Do not question how it is possible that the power of the evil eye is so great that it can even interfere with miracles! We find that the birth of Yaakov’s children was influenced by the power of the evil eye. Leah had made a single comment in that she thanked the Lord for allowing her to have born a fourth son, i.e. more than the three sons out of twelve which she could expect to bear by right, and as a result of this comment she became subject to the power of the evil eye. Immediately after she had made this comment we read ותעמוד מלדת “she stopped giving birth.” The mere fact that she had said herself that she had received more than she was entitled to exposed her to the envy of others. Furthermore, we find in connection with the tribe of Joseph who had been favoured by miraculous increases in numbers due to the special blessing of their patriarch Yaakov who had said בן פורת יוסף בן פורת עלי עין, that Joseph’s descendants would prove especially fruitful. When these people told Joshua (Joshua 17,14) that G’d had made them inordinately numerous and the land allocated to them was inadequate for their needs, Joshua answered them that they would be best of to move to a wooded region . Our sages in Sotah 36 comment on this that Joshua (who was also of the tribe of Ephrayim) meant that they should hide in the forests so as not to arouse other people’s evil eye, envy. Furthermore, you will agree that there never was a greater miracle than occurred at the revelation at Mount Sinai, and we find that even on that occasion the evil eye was very much in evidence. In searching for a reason why the first set of Tablets were smashed, Tanchuma Ki Tissa 31 claims that it was because they were given to the Jewish people in public, [I am sure this refers to the text, and not the actual Tablets as the former was announced at the revelation. Ed.] an area where the evil eye is rampant. This is why the second set of Tablets was given in secret, i.e. Moses was told that (Exodus 34,3) ואיש לא יעלה עמך וגם איש אל ירא בכל ההר, “no one is to go up the mountain with you, nor is anyone to be seen at the mountain.” When the second Tablets were given the evil eye as not present, hence they were not smashed [even though the Jews repeatedly served idols after they had lived in the land of Israel for a while. Ed.] Yaakov therefore had good reason not to arouse the envy of Lavan and his sons.

Rabbeinu Bahya, Bereshit 41:18:1

בריאת בשר ויפות מראה, “of healthy flesh and handsome appearance.” When these cows were mentioned in verse two they were described as יפות מראה ובריאות בשר. This is only one of the minor changes in language that we encounter between the objective report of the dream by the Torah and by the more subjective manner in which Pharaoh tells Joseph of the impressions he formed while dreaming. We have already drawn attention to the fact that the Torah described Pharaoh as dreaming that he stood above the river Nile, whereas when he relates his dream he described himself as standing on the banks of the river. This is why according to Tanchuma Miketz 3 Joseph actually corrected Pharaoh saying to him: “you did not see בריאות בשר ויפות תואר, but you saw יפות מראה ובריאות בשר. According to the Midrash, Joseph similarly corrected Pharaoh’s account of what the ears of corn had looked like in his dream. Upon hearing Joseph’s version of his dream, Pharaoh was dumbfounded and was forced to admit that אחרי הודיע אלו-הים אותך את כל זאת, “after G’d has informed you of all this, etc.” (verse 39). He meant that Joseph himself must have been in his dream how else could he have had such detailed knowledge of it. When Yaakov blessed Joseph on his deathbed (Genesis 49,22), he referred to this incident when he said; בן פרת יוסף בן פרת עלי עין, (freely translated) “Joseph had ample knowledge of the cows, he set his eye on it.” [He meant that Joseph’s rise to power had been occasioned through his intimate knowledge of the meaning of the cows in Pharaoh’s dream. Ed.]

Radak on Genesis 33:7:1

נגש יוסף ורחל. He made Joseph approach Esau before Rachel, seeing that Rachel was so protective of him (her only child) that she made him walk in front of her where she could constantly keep her eye on him, literally keeping him between her hands. There is an aggadic explanation (quoted by Rashi) that Joseph walked in front of his mother on his own initiative because she was so attractive that he wanted to shield her from inquisitive eyes using his tall physique to shield her from such glances. The source of the Midrash cites the wordבן פורת יוסף בן פורת עלי עין, “Joseph is a noble and prominent son, a noble and prominent son already at the source (well) (Genesis 49,22)

Ramban on Genesis 49:6:1

FOR IN THEIR ANGER THEY SLEW A MAN AND IN THEIR SELF-WILL THEY DISABLED AN OX (‘SHOR’). The meaning of this is that they committed violence in their wrath in that they were angry at Shechem, and it was to satisfy their own desire and not because of the guilt or sins of the slain. Now Onkelos says that the word shor (ox) should be understood as shur (wall) with a shuruk, (The phonetic equivalent oo. Thus the word should be understood as shur (wall) rather than shor (ox). The Torah-script has no vowel signs, and for the sake of interpretation, a difficult word may sometimes be interpreted as if it were vowelled differently than the traditional reading.) as in the verse, Daughters treaded on the wall (‘shur’). (Verse 22 here.) Thus Onkelos translated the word shor in the present verse as “the wall of the enemy,” similar in expression to the verse: Mine eye also hath gazed on them that lie in wait for me (‘b’shuroi’). (Psalms 92:12. Ramban is thus suggesting that the enemy lies in wait for me behind his fortified walls.) The meaning of the verse is thus: “and they uprooted a city surrounded with a wall, slaying their children and women after having killed the men of the city.” The word ikru (disabled) would then be similar in use to the verse, Ekron shall be rooted up (‘tei’akeir’). (Zephaniah 2:4.) Others (Mentioned in the commentary of R’dak in the name of Rabbi Yaakov the son of Rabbi Elazar.) have explained that the ox, which is the largest of cattle, is an allusion to Hamor and his son Shechem, the prince of the country, (Above, 34:2.) just as in the verses: His firstling bull, majesty is his; (Deuteronomy 33:17.) Ye kine of Bashan, that are in the mountain of Samaria. (Amos 4:1.) Similarly do the verses surname the great princes “rams” (Exodus 15:15. Eilei Moab is generally translated, “the mighty men of Moab,” but literally it means “the rams of Moab.”) and “he-goats.” (Isaiah 14:9. Atudei eretz is generally translated, “the chief ones of the earth,” but literally it means “the he-goats of the earth.”) The correct interpretation appears to me to be that the verse is to be understood in its usual sense as stating that in their anger they killed each man of whom they were wrathful; and in their self-will, after their anger had been calmed by the slaying of the men, they uprooted all oxen, this being an allusion to their cattle and their possessions, including everything that was in the home and everything in the field. Now Jacob mentioned this in order to state that he had no part in all these secret deliberations of theirs, even in the removal of the cattle and possessions, or any aspect of the spoiling and plundering of the people of the city of Shechem. The word ikru [in the expression, ikru shor], has the same meaning as in the verse: Thou shalt hemstring (‘te’akeir’) their horses. (Joshua 11:6.) But the expression and purport is all one.

Rashi on Judges 9:12:1

To the grapevine. This refers to Gidon, (Yalkut, ibid.) a descendant of Yoseif, of whom it is said, "A flourishing son"—"like a grapevine positioned, etc." (“A flourishing son over a wellspring”. (Bereishis, 49:22). Targum Onkelos there interprets, “like a grapevine positioned over a wellspring.”)

Tribal Lands, Chapter 12; Yosef 10

Joseph is a charming one, A graceful one to the eye, Daughters parade on the wall to see him. Genesis 49:22 (Translation based on Rashi.)

Tribal Lands, Chapter 14; Ephraim 9

As he blessed his grandsons, Jacob deliberately “[made] his hands wise” (Rashi, Genesis 48:14.) and graced Ephraim with the bull’s share of the blessing. (Genesis 49:22.) He must have seen the potential greatness of the lad, purposefully dimming his eyes to the convention of the firstborn receiving the more significant inheritance. (Genesis 48:10.)

Tribal Lands, Chapter 3; Shimon 17

Simeon’s Hatred of Joseph It is not surprising, then, that Simeon was the zealous leader of the move against Joseph. When a teenaged Joseph shared his dreams of supremacy with his brothers, Simeon was the one who called for his murder. Perhaps Joseph’s charisma, his strong sexual allure, (Genesis 49:22; BR 98:18; Tan. VaYeshev 5.) acutely disturbed Simeon’s well-honed sense of sexual morality and integrity.

Tribal Lands, Chapter 3; Shimon 29

Their weapons are tools of lawlessness – [can also be interpreted as] their weapons are ill-begotten tools. The weapons of violence that you used to kill Shechem were illegitimate – they were of Esau’s portion (for to Esau was it said: by the sword you shall live; not to you, Simeon and Levi!). It was not seemly for you to draw the sword. In their anger they slew a man – You wrongfully killed Hamor, father of Shechem. (For a discussion of why Jacob believed so strongly in the injustice of killing Hamor, see פישל מייעל, שבטי ישראל, (באלטימור: תשנ״ז), 123–27.) And when it pleased them, they maimed the bull – You sought to uproot Joseph, whom Jacob defined as “the Bull” (Genesis 49:22). (BR 98:5.)

Tur HaArokh, Genesis 49:6:4

וברצונם עקרו שור, “and it was their wish to uproot an ox.” Onkelos translates the word שור as סנאה, “the hated one.” It is similar to the word שור in Genesis 49,22 where it means “wall.” After they had killed the inhabitants of Shechem they climbed its protective wall. An alternate explanation understands שור as an allusion to חמור, Chamor and Schechem, the leaders of the town of Shechem. The ox is considered the largest of the domesticated animals, as we know of the description פרות הבשן, Amos 4,1, where the prophet describes the people oppressing the poor in such terms. It is also possible that the word איש describes all the people killed in Shechem, and that after having killed the males they plundered their belongings, and that Yaakov describes that with the words עקרו שור, “they uprooted all their belongings, their valuables.”

Tze'enah Ure'enah, Vayechi 85

Bahya writes. “Joseph is a wild ass.” He says, “Joseph is a wild ass” twice. They will be many among Israel from the two children, as Moses also says, “these are the myriads of Ephraim, the thousands of Menashe” [Deuteronomy, 33:17]. (Bahya, Genesis, 49:22.)

Zevach Pesach on Pesach Haggadah, Magid, Story of the Five Rabbis 1:2

What is the meaning of misubin b’B’nei Brak? Some explain that banim (sons) means students. The sages were sitting and eating together with their students in a city known as Brak. (B’nai Brak means the students of Brak.) But this does not make sense. The passage uses the word misubin instead of nismachim (The word nismachim would have been more appropriate for sitting together at the table or staying over in their homes) for sitting together at the table. It should have said that they were nismachim, sitting, in the houses of their students. If the five Sages were staying over with their students in that city in order to eat together during the days of the festival, they would have all been in one house discussing the Exodus on that night and their students would not have said, “the time for reciting the Sh’ma has arrived.” Furthermore, if they were dining in the homes of their students, how is it that the text says, “Until their students came…?” If the Sages were in the students’ homes, where were the students? And how is that Rabbi Elazar Ben Azariah, who was wealthy and a great scholar of his generation, was eating at his student’s table on Passover? All of these questions suggest that B’nai Brak cannot be ‘the students of the city of Brak.’ Some say that B’nai Brak is a term for a fancy couch on which people would lean (misubin) during the Seder according to the religious custom. Accordingly, we say above, “On this night all of us lean (misubin). The five Sages were sitting together eating on the evening when the Haggadah is read, on lovely couches covered with colorful fabrics. (Esther 1:6) Maybe they were in Rabbi Elazar Ben Azariah’s home to eat with the Patriarch, and he provided them with couches called b’nai brak. B’nai is used to describe anything that is built or handmade, as in the verse, “You cared about a plant, which you did not work for…which the stem (Bin) appeared overnight and the stem (Bin) perished overnight” (bin laila hayah uvin lailah ovad). (Jonah 4:10) Radak explains that bin is a name for part of a plant, as in, “the stem (Bin) that you made strong for yourself,” (Psalm 80:16) and, “Ben porat Yosef,” (Gen. 49:22). Radak explains this verse to mean a fertile branch. The word barak, “sparkling” is meant to be a description of the silk coverings which sparkles to the eyes. On such couches they would be leaning. Whatever it may be, we learn from this that they were telling the story of the Exodus that night which proves that they were praiseworthy because they went on in telling the story of the Exodus at length.

Second Temple

Joseph is referred to as young and youngest at different points in the Bible, reflecting his status among his brothers and his father's prayers for him. The prayer "return to me" is seen as a request for someone to return to a mindset focused on moral beauty rather than material possessions and external desires.

On the Prayers and Curses Uttered by Noah when he Became Sober 13:8

This is the prayer which the prophetic scripture declares should be the prayer of the man of worth for anyone of those who are his familiars—even “return to me” (Gen. 49:22)—the prayer that he may return to the mind of him who prays, and, welcoming moral beauty as the only good, leave behind him in the race those conceptions of the good which are voiced by the perversely minded. Let him then dwell in the houses of the soul of him who holds that moral beauty is the only good, and merely sojourn in the houses of the others, who value also bodily and external things.

On the Prayers and Curses Uttered by Noah when he Became Sober 3:4

It is in accordance with this that Joseph is always called the young and youngest. For when he is keeping the flock with his bastard brothers, he is spoken of as young (Gen. 37:2), and when his father prays for him he says, “my youngest son, though grown, return to me” (Gen. 49:22).

Talmud

The descendants of Joseph believed they were immune to the evil eye, citing Genesis 49:22 as evidence. Rabbi Abbahu interpreted the verse to mean Joseph and his descendants were not susceptible to the evil eye's influence. This belief was held by Rabbi Yoḥanan and his descendants as well, who displayed confidence in their immunity to the evil eye. Additionally, Rabbi Abbahu suggested a method to protect oneself from the evil eye by reciting a specific prayer and holding one's thumbs.

Bava Batra 118b:1

Joseph’s descendants said to him: We are of the descendants of Joseph, upon whom the evil eye had no dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]” (Genesis 49:22), and Rabbi Abbahu states a homiletic interpretation: Do not read it as “alei ayin,” rather read it as olei ayin, above the eye, i.e., he transcended the influence of the evil eye. Joseph’s descendants were saying that they also do not need to be wary.

Bava Kamma 17a:10

And the fact that he merits reward equal to the portion of two tribes is derived as follows: The reference to the ox in the verse is an allusion to Joseph, who is described as an ox (Deuteronomy 33:17), and one’s reward is that he merits to receive a canopy of honor, as did Joseph, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall.” The branches over the wall in this verse allude to the canopy. And the reference to the donkey is an allusion to the fact that he merits to receive the portion of Issachar, who is described as a donkey, as it is stated: “Issachar is a large-boned donkey” (Genesis 49:14).

Bava Metzia 84a:10

The Rabbis said to Rabbi Yoḥanan: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥanan said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain [alei ayin]”; rather, read it as: Those who rise above the evil eye [olei ayin]. Joseph’s descendants are not susceptible to the influence of the evil eye.

Berakhot 20a:7

Similarly, the Gemara relates that Rabbi Yoḥanan was accustomed to go and sit at the gates of the women’s immersion sites. Rabbi Yoḥanan, who was known for his extraordinary good looks, explained this and said: When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I. The Sages asked him: Master, do you not fear the evil eye? He said to them: I descend from the seed of Joseph over whom the evil eye has no dominion, as it is written: “Joseph is a bountiful vine, a bountiful vine on a spring [alei ayin]” (Genesis 49:22). “Ayin” can mean both “spring” and “eye.” And Rabbi Abbahu said a homiletic interpretation: Do not read it alei ayin, rather olei ayin, above the eye; they transcend the influence of the evil eye.

Berakhot 55b:12

Another began and said: One who enters a city and fears the evil eye should hold the thumb [zekafa] of his right hand in his left hand and the thumb of his left hand in his right hand and recite the following: I, so-and-so son of so-and-so, come from the descendants of Joseph, over whom the evil eye has no dominion, as it is stated: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]; its branches run over the wall” (Genesis 49:22). Do not read it as alei ayin; but rather, read it as olei ayin, who rise above the eye and the evil eye has no dominion over him. Rabbi Yosei, son of Rabbi Ḥanina, said: Derive it from here, from what is stated in Jacob’s blessing of Joseph’s sons: “And let them grow like fish into a multitude in the midst of the earth” (Genesis 48:16): Just as fish in the sea are covered by water and the evil eye has no dominion over them as they cannot be seen, so too the offspring of Joseph, the evil eye has no dominion over them. And if he is concerned about his own evil eye, lest it damage others, he should look at the side of his left nostril.

Sotah 36b:6

The Gemara explains that Joshua said to them: Go and hide yourselves in the forests, so that the evil eye will not have dominion over you, as you are such a large number of people. The tribe of Joseph said to him: The evil eye does not have dominion over the offspring of Joseph, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain” (Genesis 49:22), and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain [alei ayin]”; rather, read it as: Those who rise above the evil eye [olei ayin], teaching that Joseph and his descendants are not susceptible to the evil eye.

Zevachim 118b:2

Rabbi Abbahu says that a different biblical allusion may be found in what the verse states in the context of Jacob’s blessing to Joseph: “Joseph is a fruitful vine, a fruitful vine by a fountain [ayin]” (Genesis 49:22). The Gemara interprets the word fountain homiletically: An eye [ayin] that did not wish to partake or derive benefit from something that was not his, i.e., the wife of Potiphar, shall merit to have offerings of lesser sanctity consumed in Shiloh, in Joseph’s portion of Eretz Yisrael, to the fullest extent of its eyes, i.e., from wherever Shiloh can be seen.

Targum

Joseph is praised for his wisdom and righteousness in resisting temptation and outsmarting the magicians of Egypt. He is compared to a vine planted by water, symbolizing his growth and success. Despite being tempted by the daughters of princes, Joseph remains virtuous, leading to the emergence of the tribes of Menasheh and Ephraim who will receive their inheritance in the land.

Onkelos Genesis 49:22

A fruitful son is Yoseif, [Yoseif is a son who will increase,] a fruitful son at the well [source] [a son who will be blessed like a vine planted by a spring of water]. Daughters tread on the wall. [Two tribes will emerge from his sons, they will receive a portion and an inheritance.]

Targum Jerusalem, Genesis 49:22

My son who hast become great, JOSEPH, my son, who hast become great, and waxed mighty, that thou wouldst become mighty was foreseen. Thee, Joseph, my son, will I liken to a vine planted by fountains of water, which sendeth her roots into the depth and striketh the ridges of the rocks, uplifting herself on high and surmounting all the trees. So hast thou, 0 Joseph my son, risen by thy wisdom above all magicians of Mizraim, and all the wise men who were there, what time thou didst ride in the second chariot of Pharoh, and they proclaimed before thee and said, This is the father of the king, Long live the, father of the king Great in wisdom, though few in years. And the daughters of kings and of princes danced before thee at the windows, and beheld thee from the balconies, and scattered before thee bracelets rings collars, necklaces, and all ornaments of gold, in hope thou wouldst uplift thine eyes and regard one of them. But thou my son Joseph wast far from lifting thine eyes on any one of them, though the daughters of kings and of princes spake one to another, This is the holy man Joseph, who walks not after the sight of his eyes nor after the imagination of his heart; because the sight of the eyes and the imagination of his heart make the son of woman to perish from the world. Therefore will arise from thee the two tribes MENASHEH and EPHRAIM, who shall receive portion and inheritance with their brethren in the dividing of the land.

Targum Jonathan on Genesis 49:22

Joseph, my son, thou hast become great; Joseph, my son, thou hast become great and mighty; the end (determined) on thee was (that thou shouldst) be mighty, because thou didst subdue thy inclination in the matter of thy mistress, and in the work of thy brethren. Thee will I liken to a vine planted by fountains of water, which sendeth forth her roots, and overrunneth the ridges of stone, and covereth by her branches all unfruitful trees; even so didst thou my son Joseph subject by thy wisdom and thy good works all the magicians of Mizraim; and when, celebrating thy praises, the daughters of princes walking on the high places cast before thee bracelets and chains of gold, that thou shouldst lift up thine eyes upon them, thine eyes thou wouldst not lift up on one of them, to become guilty in the great day of judgment.

וַֽיְמָרְרֻ֖הוּ וָרֹ֑בּוּ וַֽיִּשְׂטְמֻ֖הוּ בַּעֲלֵ֥י חִצִּֽים׃ 23 J Archers bitterly assailed him; They shot at him and harried him.
Chasidut explains that God intervenes for Israel in times of oppression to glorify His name, punishing those who mistreat others like Bileam. Commentary highlights Joseph's resilience in the face of adversity, while Kabbalah connects vision to Chesed and the correction of the eyes to the Brit. Midrash emphasizes Joseph's exaltation and the impact of evil speech on his life, with Musar focusing on the importance of guarding one's tongue and deeds like Joseph. Quoting Commentary discusses interpretations of phrases related to arrows and fighting, and Targum elaborates on the persecution Joseph faced from magicians in Egypt.

Chasidut

In Kedushat Levi, it is explained that God intervenes on behalf of Israel when they are oppressed by gentile nations to glorify His name, with acts of generosity not being offset against merits previously accumulated. Bileam's punishment for cruelty towards Israel is described as having his independence crushed, reflecting how God treats people based on how they treat others. Likutei Moharan discusses the concept of strife symbolized by lightning bolts and arrows, with references to Genesis 49:23 and Zechariah 9:14.

Kedushat Levi, Numbers, Balak 25

Numbers 24,8. “it will consume nations that are its ‎oppressors.” The meaning of this verse is that G’d’s ‎intervention on behalf of His people Israel who are being ‎oppressed by the gentile nations, occurs in order to glorify His ‎name. He helps the Israelites in a variety of ways. All the people ‎who have at one time jeeringly asked the Israelites: “where is your ‎G’d?, will be shown G’d’s power when they observe the Israelites ‎consuming all the “goodies” G’d provides for His people. Seeing ‎that G’d will do all this for the sake of His glory, none of these ‎acts of generosity of G’d will be offset against merits that the ‎Israelites had previously accumulated. In other words, the ‎Israelites benefit indirectly from the hostile actions of the gentile ‎nations, as they will be more than compensated for their ‎suffering.‎ ‎ “and they will crush their (enemies’) bones.” ‎Bileam uses the word ‎עצמות‎ as a double entendre, to indicate that ‎the very personalities, their independence, ‎עצמיות‎, will be ‎crushed. This will be a punishment for the uncalled for cruelty ‎with which the gentiles treated the Israelites. G’d treats people ‎according to the yardsticks with which the sinners had treated ‎their victims. Incidentally, this is also one of the reasons why ‎the Torah describes G’d as being so angry at Bileam for going with ‎Balak’s second set of emissaries, when a superficial reading of the ‎text would have led us to believe that G’d had approved of ‎Bileam’s journey.‎ The real reason why G’d was so angry at Bileam was –as the ‎text clearly says- ‎כי הולך הוא‎, “he went of his own accord, “ i.e. he ‎signaled that he welcomed the opportunity to harm the Jewish ‎people who had never harmed him. Cruelty is not always ‎expressed physically. In the case of Bileam he expressed it, or ‎tried to express it, spiritually, metaphysically. Whereas G’d always ‎tried to “awaken” love and sympathy for Israel, as well as hatred ‎against its enemies, Bileam, on the other hand, tried to do the ‎opposite. No wonder that G’d’s anger was inflamed by this. It ‎follows that a single attribute, i.e. loving kindness, can be split ‎into two branches, love for Israel and simultaneous hatred against ‎its enemies.‎ The word ‎וחציו‎, literally translated as: “and its arrows,” in this ‎instance is indicative of strife, as Rashi has already explained ‎on Genesis 49,23 where Yaakov refers to the brothers’ hatred of ‎Joseph. He explains the word as referring to divisions, basing ‎himself on Onkelos who links ‎חץ‎, “arrow,” to ‎מחצה‎, “half.” Israel ‎is able to divide the single attribute of ‎חסד‎, love, into two halves, ‎i.e. love for G’d and hatred toward G’d’s’ enemies. Rashi’s ‎major contribution is that he considers the subject of the word ‎וחציו‎, to be Israel.‎

Likutei Moharan 145:1:2

This is the concept of strife. Similarly, “they attacked him… masters of ChiTZim” (Genesis 49:23)—Onkelos translates: “masters of strife.”

Likutei Moharan 46:3:3

And by virtue of Tevel being seen— clapping—“His lightning bolts light up.” There is a rectification of strife, which is called “a lightning bolt,” as is written (Zechariah 9:14), “and His arrows will flash like lightning.” And an arrow connotes strife, as is written (Genesis 49:23), “masters of the arrow made him their target,” which Onkelos renders: “masters of strife.”

Commentary

In Genesis 49:23, commentators explain that Joseph's brothers embittered him by selling him into slavery, quarreling with him, and shooting arrows of hatred at him. The term "archers" refers to those who slandered Joseph, such as Potiphar and his wife, with their tongues as sharp as arrows. Joseph's steadfastness in the face of adversity is highlighted, as he refrained from retaliating against those who wronged him.

Chizkuni, Genesis 49:23:1

וימררוהו ורבו, “they embittered him and they quarreled. This was the result of the arrow tongued brothers hating him already.

Ibn Ezra on Genesis 49:23:1

HAVE DEALT BITTERLY WITH HIM. Rabbi Samuel Ha-Nagid explains this verse as meaning: they set his gall for a target (va-yemareruhu) (Mererah means gall, hence Rabbi Samuel Ha-Nagid’s interpretation.) and then the archers shot at him (va-robbu). (Reading yaru, as in Vat. Ebr. 38.) The word rabbim (archers) in Call together the archers (rabbim) against Babylon, All them that bend the bow (Jer. 50:29) is similar to va-robbu in our verse. (We thus see that the word rabbim means archers. Va-robbu is its verbal form. The root of the word is resh, bet, bet.) His archers compass me round about…He poureth out my gall upon the ground (Job 16:13) is similar to our verse. (In that it speaks of the gall as a target for archers (Cherez).)

Ibn Ezra on Genesis 49:23:2

AND HATED HIM. First they hated him and then they set up his gall as a target. We must thus explain va-yistemuhu to mean, and they had hated him. (Va-yistemuhu (and hated him) follows va-robbu (and they shot at him). )

Ibn Ezra on Genesis 49:23:3

Logically, va-yistemuhu should come first, i.e., the sequence should be they hated him, they set his gall as a target, and they shot at thim. Hence va-yistemuhu should be taken as a pluperfect (Weiser). This (The archers who hated and shot at Joseph.) alludes to Joseph’s brothers who sold him into slavery.

Or HaChaim on Genesis 49:23:1

וימררהו ורבו וישטמהו בעלי חצים. "They made life bitter for him, they quarrelled, and arrow-tongued men hated him." This is a reference to the time when the brothers first planned to kill Joseph (37,20). It is also possible that Jacob describes what we find in the Sefer Hayashar that the brothers wounded Joseph in many parts of his body before they threw him into the pit. The torture they subjected him to is described by וימררהו. Afterwards, when the brothers took counsel and discussed throwing him into the pit and then to sell him as a slave, they had differences of opinions, i.e. ורבו, they quarrelled.

Or HaChaim on Genesis 49:23:2

The hatred of the "arrow tongued men" are a reference to the wife of Potiphar and her companions all of whom wanted to sleep with Joseph, i.e. they demanded "his arrows." [Our sages often refer to ejaculation of semen as equivalent to the shooting of an arrow. Ed.]

Or HaChaim on Genesis 49:23:3

On the other hand, the word וימררהו may be an allusion to Satan, i.e. the evil urge, who seduces one to commit a sin. This may have been the cause of ויפזו זרעי ידיו, "that his virility was channelled through his hands." The power of the evil urge is illustrated by a story involving the pious Rabbi Amram in Kidushin 81. That story ends with the evil urge escaping from the body of Rabbi Amram in a fiery column after Rabbi Amram had almost succumbed.

Or HaChaim on Genesis 49:23:4

The forces of the קליפה may be termed מרה, bitter. This is perhaps what the Torah wanted to allude to when it described Joseph's life as having been made bitter. When we follow this approach the word ורבו describes the constantly increasing pressure of the evil urge, and the reference to the hatred expressed by the owners of the arrows are to the forces urging man to sin. Their promise to reward him with the pleasures of the flesh are expressions of their hatred for him. They hate every manifestation of holiness. In spite of all these temptations Joseph remained steadfast like a lion and did not "shoot his arrows."

Or HaChaim on Genesis 49:23:5

When Jacob speaks about מידי אביר יעקב, this means that the same G'd who has proven Jacob's Mighty One also saved Joseph from succumbing.

Or HaChaim on Genesis 49:23:6

Jacob concludes: משם רעה אבן ישראל, a reference to Psalms 118,22 where we are told that "the stone that the builders rejected became the chief cornerstone." This appears to be an allusion to Joseph who had also been rejected at first by his brothers. Joseph's righteousness made him the chief cornerstone also known as the רעה אבן ישראל, the cornerstone who is Israel's shepherd Proverbs 10,25 that "the righteous is an enduring foundation" expresses the same idea.

Radak on Genesis 49:23:1

וימררו ורובו, if Yaakov spoke of the past in this verse we must understand his remarks as pertaining to Potiphar and his wife, as well as to the members of his household, but not to Joseph’s brothers. It is quite impossible to conceive of our patriarch Yaakov speaking of the brothers’ shame at the same as he was blessing them. Even though Yaakov had spoken of Reuven’s having disgraced himself, Yaakov had to do this in order to justify why he had deprived him of the privileges of the birthright. The same reasoning applies to his having recalled Shimon and Levi’s acts of violence, for which Yaakov made appropriate precautions for the future by dividing them up so that they could not pose a threat again.

Radak on Genesis 49:23:2

וימררוהו, they embittered his life throwing him into jail for at least two years, as we know from Psalms 105,18 ענו בכבל רגלו ברזל באה נפשו, “his feet were subjected to fetters, an iron collar was put on his neck.”

Radak on Genesis 49:23:3

ורבו, they shot arrows at him. The root of the verb רבו is of the type in which two root letters appear רבב repeated. Yaakov repeats the thought expressed by the word וימררוהו, also a root with a double consonant. The word רומו in Job 24,24 is a parallel construction to our word here.

Radak on Genesis 49:23:4

וישטמהו בעלי חצים, they hated him for no cause, slandering him to his employer. Yaakov summarises all these wicked words with the word חצים, arrows. We find the word חץ used in the same sense in Psalms 120,4 חצי גבור שנונים עם גחלי רתמים, “a warrior’s sharp arrows with hot coals, etc.” [the previous verse speaks of the deceitful tongue, so that this verse is a simile for such deceitful tongues. Ed.]

Rashbam on Genesis 49:23:1

וימררוהו ורבו, they threw him into jail,

Rashbam on Genesis 49:23:2

ורובו, and they harassed him. The thought is repeated to lend it emphasis, as is the reference to the בעלי חצים, his enemies. We find the expression רביו and חציו used in Job 16,13 as almost interchangeable. The dagesh in the letter צ of the word חצים confirms that the whole word is used for emphasis, reinforcing the thought already expressed in the word ורבו which also has such a dagesh. If the word ורבו were derived from the root מריבה, quarrel, it would not have a dagesh¸ just as קמו from קום, or שבו from שוב do not have a dagesh. The word רב in the sense in which it is used here also occurs in Judges 11,25 as emphasised by means of repetition, i.e. הרב רב, when Yiphtach refers to the extreme hostility to the Jewish people displayed by the Moabites. There was no need for the dagesh on that occasion as the word has already been repeated to show the emphasis Yiphtach had in mind. The Torah, i.e. Yaakov, calls the evil fabrication that the wife of Potiphar used to indict Joseph חצים, arrows, a word used in the same sense by Jeremiah 9,7 when he says (of his own people, alas) חץ שחוט לשונם, מרמה דבר, בפיו שלום את רעהו ידבר וגו': “Their tongue is a sharpened arrow, they use their mouths to deceive; one speaks of his fellow peacefully, while laying an ambush for him, etc.”

Rashbam on Genesis 49:23:3

ורבו, from the root רבב, similar to the relationship between סבו and סבב, or רוני from רנן (compare Isaiah 12,6) צהלי ורוני יושבת ציון, “Oh shout for joy you who dwell in Zion.” The word רוני is a repetition of the thought expressed in the word צהלי, designed to reinforce that thought.

Rashi on Genesis 49:23:1

וימררהו ורבו AND THEY EMBITTERED HIM — His brothers dealt bitterly with him; Potiphar and his wife dealt bitterly with him, putting him into the dungeon. וימררהו is the same metaphor as וימררו 'וגו in (Exodus 1:14) “They made their lives bitter (וימררו )” (Genesis Rabbah 98:19).

Rashi on Genesis 49:23:2

ורבו means his brothers became his adversaries (literally, men of strife). This verb is not a Kal form meaning they strove (with him) for were it so it should have been punctuated וְרָבוּ (from the root ריב), as in (Numbers 20:13) “These are the waters of Meribah, where the children of Israel strove (רָבוּ)”. And even if its meaning were “shooting arrows” (from the root רבה) it would have been punctuated in exactly the same way. It really has a passive force like (Jeremiah 2:12) שֹׁׁמּוּ שמים “Be astonished, O ye heavens” which is as much as הושמו; and likewise (Job 24:24) “They are exalted (רֹמּוּ) for a little while” which has the same meaning as הורמו except that הורמו and הושמו mean they are made to be exalted and astonished by others, whilst שמו and רמו and רבו denote that the actions arise out of the persons themselves: they make themselves to be astonished, they are exalted of their own accord, רבו means they became men of strife. A similar form is (Isaiah 23:2) “Be still (דֹּמּוּ) ye inhabitants of the isle” where דמו has the same meaning as the Nipal of נִדְמוּ ,דום. In this sense does Onkelos also translate it: ונקמהו “and they avenged themselves on him”.

Rashi on Genesis 49:23:3

בעלי חצים THE ARCHERS (literally, men who have arrows) — they were so called because their tongues were as arrows (Genesis Rabbah 98:19) (cf. Psalms 120:4). Onkelos translates it (חצים) by פלגותא taking it to be of the same root as המחצה in (Numbers 31:36) “And the half (המחצה) was” thus he takes בעלי חצים to mean “those who were destined to share with him the inheritance”.

Rav Hirsch on Torah, Genesis 49:23:1

(23-24) וימררוהו, wie וימררו את חייהם (Schmot 1, 14). רבו eine grammatisch schwierige Form. Eine Ableitung von רבה in der Bedeutung von Bogenschützen ist der Form nach nicht zulässig, und ja auch die Bedeutung Schütze in רבה קַשָת keineswegs begründet, da קַשָת selbst Schütze heißt, und רבה קשת vielmehr ein Heranbilden von Schützen bedeuten dürfte. Von רבב, vermehren, wäre es eine Imperativform, die hier ganz ungehörig wäre, und passt auch der Begriff Vermehren nicht in den Zusammenhang. Nach Raschi wäre es als Pualform von רוב, streiten, aufzufassen, wie רומו von רום, und hieße es dann, da רוב, streiten, intransitiv ist: sie haben sich in den Hader hineingelebt. Es war ihnen von außen keine gerechte Veranlassung gegeben, sie haben sich vielmehr selbst durch irrige Voraussetzungen über Josefs Absichten und Pläne in eine solche Feindseligkeit gegen ihn hineingebracht. שטם, verwandt mit סתם, zustopfen, sperren, daher שטם: einen heimlichen Groll, einen tiefversteckten Hass hegen, wie נטר: bewahren und Groll nachtragen. Es ist jedoch von נטר — und daher auch von שטם — nicht das erlittene Unrecht das Objekt, sondern die beleidigende Person, לא תטור את בני עמיך. Ist ja auch מטרה, von נטר, das Ziel, das Augenmerk, der ferne Zielpunkt, nach dem man seine Pfeile schießt. לא תטור את heißt daher, du sollst nicht im Stillen auf deinen Nächsten zielen, ihn nicht still im Herzen mit herumtragen, um ihn gelegentlich mit dem Pfeil der Rache zu treffen. שטם ist der noch verstecktere Hass. בעלי חצים wird gewöhnlich für Umschreibung von Schützen genommen, und werden die Brüder also genannt, weil sie ihn mit den Pfeilen ihres Verrates getroffen hatten. Wir möchten es anders verstehen. Zu diesen Pfeilen bekommen wir sofort einen Bogen: ותשב באיתן קשתו — und der befindet sich in Josefs Hand. Wir finden auch sonst nirgends בעל also mit einer Waffe verbunden, etwa בעל חרב. usw., daß es den mit der Waffe Gerüsteten bedeuten würde. Vielmehr wären בעלי חצים diejenigen, die die Pfeile haben, zu welchen der Bogen sich in der Hand Josefs befindet. Josef hat den Bogen, und aus ihren Händen selbst hätte er die Pfeile erhalten, die er, wenn er es gewollt, auf sie losgedrückt hätte. —

Rav Hirsch on Torah, Genesis 49:23:2

Allein: איתן .ותשב באיתן קשתו: dasjenige, was sich aus alter Zeit als kräftig bewährt hat, worauf die Gegenwart ruht. Verwandt ist אדן, Säulenfuß, der Träger, worauf etwas ruht. Daher auch אתון, die Eselin, das Tier, das vorzüglich zum Reiten gebraucht wurde, Tragetier, Reittier, während חמור, von חומר, die Last, mehr als Lasttier diente. Also: da blieb doch in seiner alten festen Ruhe, unerschütterlich, sein Bogen, er nahm nicht den Bogen von der Schulter, sie mit den von ihnen selbst gereichten Pfeilen zu verderben, selbst nicht in der Zeit, wo schon

Rav Hirsch on Torah, Genesis 49:23:3

פזז .ויפוו זרועי ידיו: einerseits מפַנֵן ומכרכר (Sam. II. 6, 16) eine außerordentliche Kraftäußerung, andererseits: כלי פז ,עטרת פז, sehr wertvolles Gold; die Verwandtschaft dieser Bedeutungen ist dunkel.

Rav Hirsch on Torah, Genesis 49:23:4

זרוע יד: der Arm der Hand (זרה, זרע, streuen, werfen), das Organ, durch welches die Hand kräftig in Bewegung gesetzt wird, in welchem eigentlich die Stärke der Hand beruht; also: selbst nicht, als schon die Arme seiner Hände die höchste Kraft zu äußern im Stande, oder: schon fürstlich geschmückt waren, durch die allmächtige Gottesfügung etc.

Rav Hirsch on Torah, Genesis 49:23:5

Also: Sie hatten ihm das Bitterste bereitet, hatten sich gewaltsam in Feindseligkeit hineingelebt, hatten sich ihn versteckt zum Ziele ihres Verderben brütenden Hasses gesetzt, die Eigner der Pfeile, die ihm für seinen Bogen da lagen — sie hatten ihn selbst, um ihn zu verderben, nach Mizrajim verkauft, und dies von ihnen selbst bereitete Verhältnis hatte ihn zum Herrn ihres Geschickes gemacht und sie völlig in seine Hand gegeben. — Er aber nahm nicht den Bogen von der Schulter, die Brüder mit ihren eigenen Pfeilen zu verderben, selbst nicht, als er bereits durch Gottes Hand zu so fürstlicher Macht gelangt war — das ist sein Adel, der Gesinnungsadel, durch Geburt und mütterlichen Einfluss ihm eigen, der ihn zum פרת עלי עין gemacht, ihn von Geburt an so hoch über alle und alles hinaushob.

Rav Hirsch on Torah, Genesis 49:23:6

Die göttliche Allmacht, die Josefs Geschick so wundervoll gestaltet, nennt Jakob אביר יעקב וגו׳. Er erkennt in Josefs Geschick die Wiederholung seines eigenen. Wie Jakob aus väterlichem Hause arm hinauswanderte und durch אביר יעקב zu dem reich gesegneten Familienleben gelangte, ganz so, und in noch erhöhtem Maße ergings Josef. "Dieselbe Schwungkraft, die mich aus der Armut auf der Haide zum gesegneten Familienvater gemacht, hat dich aus der Sklaverei, in die dich die eigenen Brüder verkauft, zur fürstlichen Macht erhoben", es ist dies derselbe Gott, "der von damals — von Bethel an — weidet, d. i. überwacht und weiterführt, den Stein, den Jakob in jener Nacht aufgestellt" — Von damals an waltet er und segnet das Unscheinbare, segnet nicht das Große, sondern das Kleine, zeigt seine Größe nicht an dem Verfolger, sondern an dem Verfolgten. —

Sforno on Genesis 49:23:1

49,23. וישטמוהו בעלי חצים, The expression בעלי חצים means: “the slanderers.” The word חץ, usually meaning “arrow,” is used as a simile for slander in Jeremiah 9,7חץ שחוט לשונם, “their tongues are like a sharp arrow.” One of these slanderers was the chief of the cup bearers when he referred to Joseph as נער עברי עבד, three words which are each a derogatory term. (41,12). Also some of Pharaoh’s servants are included in the list of those who slandered Joseph. They are reported as commenting with disdain that “Pharaoh has appointed a slave who had been sold for 20 pieces of silver as our ruler.” (Sotah 36).

Siftei Chakhamim, Genesis 49:23:1

His brothers made him bitter. [Rashi knows it means his brothers] because at the end of the verse it is written בעלי חצים, similar to ותהי המחצה (Bamidbar 31:36), referring to those who are fit to share the inheritance with him, [as Rashi explains].

Siftei Chakhamim, Genesis 49:23:2

Potiphar and his wife made him bitter... [Rashi knows] that it cannot refer to his brothers alone. For then it should say, “They quarreled with him and made him bitter” — as it cannot be that they first embittered his life and then became his antagonists. Perforce, it refers also to Potiphar and his wife.

Steinsaltz on Genesis 49:23

Jacob describes Joseph’s difficult experiences: They embittered him through their hatred and by selling him, and shot him, 32 and archers hated him.

Tur HaArokh, Genesis 49:23:1

וימררוהו ורובו, “they made life bitter for him and became his adversaries.” Compare Job 16,13 יסבו עליו רביו, “his adversaries ganged up on him with their arrows.” Yaakov employs the brothers’ conduct versus Joseph as similar to that described in the verse we quoted from Job, so that the simile of בעלי חצים, and ותשב באיתן קשתו, that Joseph when he had the opportunity to exact retribution from his brothers when he had many arrows at his disposal, refrained from doing so by keeping his arrows safely tucked in his quiver and his bow inactive, is most appropriate.

Kabbalah

Guarding one's vision connects to Chesed, as seen in the connection between vision and the lion (Aryeh) on the right side. Abraham's focus on the Right side is exemplified in his seeing beauty in water. Correcting the eyes also corrects the Brit, as Yosef is connected to the eye and sperm, with damaging sperm leading to a decrease in vision.

Reshit Chokhmah, Gate of Holiness 17:146

One who guards his vision connects with Chesed, since the lion (Aryeh) is on the right side, as it says in the Tikkunei Zohar, and it is hinted in “they four had the face of a lion on the right side” (Ezekiel 1:10), and Aryeh is the same letters as Re’iyah (vision). Since Abraham the Patriarch always had his intention to connect to the Right side, he said “thus, now I know you are a beautiful woman” (Genesis 12:11), and the Sages explain that he saw her face in water. All the aspects of correcting the eyes that we explained above correct the Brit as well, because Yosef is attached to the eye, as it says “Joseph is a fruitful bough, A fruitful bough by a spring [Ayin]” (Genesis 49:23), and he is also attached to the analysis of the eye, as is explained in its place. And specifically because the sperm is the light of man’s vision, and since he damages his sperm, a tear drop falls from his eye and the tear drop lessens the sperm, as is explained in tractate Gitin that the tear drop is also the light of the eyes.

Midrash

Joseph was exalted due to a cow in Pharaoh's dream, Judah tried to prove Benjamin's innocence by explaining the names of his sons, Joseph revealed his identity to his brothers, and the Midrash emphasizes the impact of evil speech on Joseph's life through the analogy of arrows and burning coals.

Bereshit Rabbah 98:19

“They embittered him and shot him [varobu], and archers hated him” (Genesis 49:23). “They embittered him” – a son who embittered his brothers; a son whose brothers embittered him; a son who embittered his master’s wife. But I do not know who did the most. The verse states: “And shot him.” (By emphasizing that they shot him, the verse indicates that they embittered him more than he embittered them.) “Archers [baalei ḥitzim] hated him” – these are people who were in his company, (Joseph’s brothers (Matnot Kehuna); alternatively, Potifar’s wife and the other members of the household (Etz Yosef). ) who cast upon him items as hard as an arrow. “Sharp arrows of the warrior, [burning coals of the broom bush]” (Psalms 120:4) – why did it see fit to liken them to an arrow more than any other weapon? It is because all weapons strike from nearby, and this strikes from afar. So it is that evil speech spoken in Rome kills in Syria. And it is not all coals, but like the coals of the broom bush, as all coals extinguish from within, but the coals of the broom bush, even though it is extinguished from without it continues to burn from within. So, anyone who receives [believes] evil speech; even if you go and placate [the victim] and he is placated, it still burns from within. There was an incident involving a certain broom bush in which they ignited a fire and it burned twelve months: winter, summer, and winter.

Midrash Tanchuma Buber, Vayigash 7:1

Another interpretation (of Gen. 44:18): When Judah saw that Joseph was not appeased, he began saying to his brothers: [Why] are we standing around? We will begin with this one and wind up with Pharaoh! Now they did not know that Joseph understood their language, as stated (in Gen. 42:23): NOW THEY DID NOT KNOW THAT JOSEPH UNDERSTOOD. When Joseph saw that, he began to talk to them with supplications and with gentle language. He said to them: About this Benjamin, I want only to know who < it was that > advised him to steal the goblet. Did you perhaps advise him to steal the goblet? When Benjamin heard that, he said: They did not give me advice, and I did not touch the goblet. He said to them: Swear to me. He began to swear to him. By what did he swear to him? By the separation of my brother Joseph from me, (This clause may also be translated as follows: “By the scriptural section on the separation of my brother Joseph from me (in Gen. 37:18-36).”) I did not touch it. Now < I swear > neither by the launching of arrows which were sent against him, as stated (in Gen. 49:23): ARCHERS HAVE HATED HIM (Joseph); nor by the stripping with which they stripped him, as stated (in Gen. 37:23): THEY STRIPPED JOSEPH OF HIS TUNIC; nor by the throwing with which they threw him into the cistern, as stated (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; nor by the selling with which they sold him to the Ishmaelites (in vs. 28); nor by the dipping with which they dipped his tunic in the blood (in vs. 31). < By none of these do I swear > that they did not give me advice, and I did not touch the goblet. Joseph said: Who will make known to me that you are swearing truthfully about your brothers? He said to him: You can know how much I love him from the names of my sons, since I set names for them on the basis of what I feared for < each one >. (Sot. 36b (bar); Gen. R. 93:7; Tanh., Gen. 11:40.) He said to him: And what were the names of your sons? He said to him (in agreement with Gen. 46:21): BELA, BECHER, ASHBEL, GERA, NAAMAN, EHI, ROSH, MUPPIM, HUPPIM, AND ARD. He said to him: Why Bela (BL')? He said to him: Because my brother was swallowed up (rt.: BL') from me. Becher (BKR)? Because he was my mother's first-born (rt.: BKR). Ashbel ('ShBL)? Because my brother was captured (NShBH). Gera? Because my brother was a sojourner (ger) with < merely > the privileges of a transient. (Gk.: xenia, i.e., “rights of a foreigner” or “guest privileges.”) Naaman (N'M)? Because his words were pleasing (N'M). Ehi ('HY)? Because he was my brother ('HY) from < the same > mother, and I had none but him. Rosh (which means "head")? Because he was older than I. Muppim (MPYM)? Because he learned Torah from our father's mouth (MPY) and taught it to me. When all his brothers would return to shepherding, he would sit with my father and learn the traditions which he had received from Shem and Eber. Huppim (rt.: HPP)? Because he has been covered over (rt.: HPP) until this day. Another interpretation of Huppim: Because I did not see his wedding canopy (huppah) nor did he see my wedding canopy. Another interpretation of Huppim (rt.: HPP): Because until now I have been mourning over him and going barefoot (rt.: YHP). And Ard ('RD)? Because he brought (rt.: YRD) all of us down here. Another interpretation of ARD (from Gen. 37:35): NO, I WILL GO DOWN ('RD) MOURNING TO MY SON IN SHEOL. Will you please not bring down ('RD) Daddy to Sheol through grief! And so Judah said (in Gen. 44:34): FOR HOW SHALL I GO UP UNTO MY FATHER < IF THE LAD IS NOT WITH ME >? When Joseph heard that, he was not able to suppress his compassion, as stated (in Gen. 45:1-3): JOSEPH COULD NOT RESTRAIN HIMSELF…. AND HE WEPT ALOUD…. THEN JOSEPH SAID UNTO HIS BROTHERS: I AM JOSEPH. When he said to them: I AM {YOUR BROTHER JOSEPH} … (in vs. 3, cont.): HIS BROTHERS COULD NOT ANSWER HIM BECAUSE THEY WERE DISMAYED BECAUSE OF HIM. R. Eleazar b. R. Simeon said in the name of R. Eleazar ben Azariah: (Gen. R. 93:11.) Now, if in the case of Joseph, when he said to his brothers: I am Joseph, they knew what they had done with him and were unable to answer him; how much the less will a creature be able to stand when the Holy One comes to dispute with each and every one of < his > creatures and to tell him his deeds, just as it is written (in Amos 4:13): FOR BEHOLD, THE ONE WHO FORMS THE MOUNTAINS, < CREATES THE WIND, AND TELLS ONE WHAT HIS THOUGHT IS > … !

Midrash Tanchuma, Vayechi 13:5

Joseph is a fruitful vine (ben porat) (Gen. 49:23). Because of a cow (parah) he was exalted. (Referring to the cows in Pharaoh’s dream.)

Musar

The text emphasizes the importance of guarding one's tongue and deeds, using the example of Joseph's ability to forgive his brothers and not speak ill of them. Joseph's actions demonstrate his holy trait of forgiveness and humility, as he did not reveal the mistreatment he endured until it was prophetically revealed to him. Joseph also took precautions to avoid being alone with his father to prevent his brothers from suspecting him of revealing their actions.

Shemirat HaLashon, Book II 12:11

And from all of this awesome episode we can understand how much one must guard his tongue and his deeds. And also, from [the account of] Joseph, we can understand his holy trait, viz. (Ibid. 45:5): "And now, do not be grieved, and do not vex yourselves that you sold me here." And, similarly, at the end of the parshah (Ibid. 50:21): "And he comforted them and he spoke to their hearts." And witness further the greatness of Joseph, who did not tell his father what had been done to him, until it was revealed to him prophetically before his death, as it is written [(Jacob speaking)] (Ibid. 49:23): "They [the brothers] embittered him and they antagonized him and they hated him, etc." And, more than this, we find in the words of Chazal that Joseph took care not to be alone with his father, so that his brothers not suspect him of telling his father what he had suffered at their hands.

Quoting Commentary

Rashi explains that "piercing them through with his arrows" in Numbers 24:8 can refer to dividing the adversaries' land or dyeing arrows in blood, while Ibn Ezra interprets "his hand shall contend for him" in Deuteronomy 33:7 as meaning his hands shall fight for him. Rashbam clarifies that "roveh kashoth" in Genesis 21:20 means a shooter of arrows and maker of bows, while Ramban argues that it refers to someone who shoots arrows and throws stones. Da'at Zekenim notes that Joseph married Ossnat, Potiphar's daughter, to maintain his social status, and Bekhor Shor explains that "roveh" can also mean a youth who is a master of the bow.

Bekhor Shor, Genesis 21:20:1

Archer (lit., One who draws [roveh] the bow): One who draws is one who pulls. It is as [in], "They made him bitter and they shot (robu)" (Genesis 49:23); and as [in], "His archers (rabav) surrounded me." A bow: [This means] with a bow. And some say roveh is like, a youth. It is like, "The youths rovim will get their answer" (Chullin 20a); and like "the youth," is ravia in the Targum (Aramaic translation of the Bible). Meaning, a youth that is a master of the bow.

Da'at Zekenim on Genesis 21:20:1

רובה קשת, “an archer.” He was hunting by shooting arrows at his prospective victims. The word רובה is used here in the same sense as Genesis 49,23, where Yaakov uses it in his blessing for Joseph, i.e. ורובו, implying that his brothers, or Potiphar and his wife, had hunted him. Some commentators understand the word as a Hebrew alternative for the Aramaic word: רביא, translation of Isaiah 9,5: כי ילד יולד, “for a child has been born;” We find in the Talmud, tractate Chulin folio 20, the expression: יקבלו הרובים את תשובתן, “let the children (of Rabbi Chiyah) receive their reply.”

Da'at Zekenim on Genesis 41:45:2

ויתן לו את אסנת, “he (Pharaoh) gave him Ossnat (as a wife) If you were to ask why Joseph who was Royalty would marry the daughter of a commoner, remember that Joseph had previously been a slave in the household of Potiphar. He therefore reasoned that if he were to refuse to marry Ossnat, the daughter of his former master, the latter would spread the word that Joseph was really a slave and that he had no business to have risen to such an exalted position. On the other hand, if he would agree and marry this woman, his former master would honour him henceforth, being proud that through this marriage he himself now had connections to the highest social circles in Egypt. There is an additional reason why he agreed to marry this woman, as she was actually a descendant of Yaakov, as Rashi has explained on Genesis, portion Vayishlach, quoting Pirke de rabbi Eliezer, chapter 38, according to which she was the daughter of Dinah from her rape by Sh’chem. According to that chapter, the angel Michael had transported that infant to Egypt where she had been adopted by Potiphar. This is why the Torah calls her the daughter of Potiphar. We find that Moses similarly was adopted by the daughter of Pharaoh, and that in Chronicles I 4,18 Calev is reported as marrying (also) Bityah-the daughter of Pharaoh, who had at the time adopted Moses. When Joseph was paraded throughout Egypt (Genesis 49,23,) and according to the Torah, all the young ladies threw flowers or jewelry at him, when Ossnat, did not have anything to throw, she threw her amulet, which she had worn around her neck at all times, at him. When Joseph looked at the inscription on it, he realised that the girl wearing it was descended from Yaakov, and he went ahead and married her.

Ibn Ezra on Deuteronomy 33:7:3

HIS HAND SHALL CONTEND FOR HIM. Rav lo (contend for him) means shall be sufficient for him (The word rav means abundant. Hence rav lo literally means shall be abundant for him, that is, shall be more than enough for him to do what he has to do.) so that he has no need for anyone to help him but God’s help alone. Others say that the word rav is related to the word merivah (conflict). The meaning of yadav rav lo is that his hands shall fight for him. Others say that the word rav is like the word rav (shot forth) in and He shot forth lightnings (Ps. 18:15). It is related to va-robbu (and shot at him) (Gen. 49:23). (According to this interpretation our clause reads: his hands shall shoot for him; that is, he will be able to hold a bow and shoot at his enemies. See Ps. 18:35, so that mine arms do bend a bow of brass.)

Ramban on Genesis 21:20:1

ROVEH KASHOTH (AN ARCHER). Since kashoth is an adjective, they (Ibn Ezra and R’dak. Their point is as follows: Since kashoth is an adjective, or more precisely, a shem hatoar, (a noun-adjective), as is also roveh, how could two adjectives appear without a noun? Therefore they said that the two words, roveh kashoth, are not in construct with one another, but they are interpreted as roveh vekashoth (a shooter of arrows and maker of bows) with the companion noun of each adjective being tacitly understood. Ramban’s opinion, however, is that since roveh may mean either “a shooter of arrows” or “a thrower of stones,” the word kashoth is used in order to explain that he was a shooter with the bow, meaning, a shooter of arrows and not a thrower of stones.) have said that roveh is one who shoots arrows, the word being derived from the expressions: His archers compass me round about; (Job 16:13.) The archers have dealt bitterly with him, (Further, 49:23.) — and kashoth is one who makes arrows. A more correct interpretation is that roveh is a shooter, and it can refer to one who shoots arrows or throws stones or other objects, even as it is said, Behold this heap… which I have thrown up between me and thee. (Ibid., 31:51.) Therefore, the verse describes him further by saying that he was a shooter with the bow. In a similar sense is the verse, And the shooters of arrows by the bow overtook him. (I Samuel 31:3.)

Rashbam on Genesis 21:20:1

רובה קשת. Pulling the string of a bow. We are dealing with two successive forms of an activity, as in Genesis 49,23 וימררוהו ורבו, “they shot at him and harried him.” [I am choosing this translation of the JPS seeing that in both verse 23 and 24 where the “bow” and the “arrows” are mentioned. Ed.] The expressionרובה as a variation of רבב is found in Job 16,13 as it is in Psalms 48,13, where it is derived from the root סבב. A construction שומו as a derivative of שמם is found in Jeremiah 2,12, just as the construction דומו derived from דמם is found in Isaiah 23,2. Also, the expression דממה דקה, a very low voice, in Kings I 19,12 is a similar construction. The common feature in all these constructions is that the last root letter appears twice in succession. Our example of רובה is different, seeing that there is no such repetition of the last root letter. Therefore its root is רבה, and the construction is similar to עושה from עשה, or בונה from בנה, or קונה from קנה.

Rashi on Numbers 24:8:1

אל מוציאו ממצרים GOD WHO BROUGHT THEM OUT OF EGYPT — Who was the cause of all this greatness? God who brought them out from Egypt; by his strength and his sublimity HE EATS UP (יאכל) THE NATIONS (גוים) who are (צריו) HIS ADVERSARIES.

Rashi on Numbers 24:8:4

וחציו ימחץ AND PIERCE THEM THROUGH WITH HIS ARROWS — Onkelos translated this as meaning, the חצים of the adversaries, taking it in the sense of “their postion of land”, similar to (Genesis 44:23) בעלי חצים, which he translated by מרי פלנותא “those who part (differ) from him”. So, too, according to the Targum ימחץ denotes “dividing” having the same meaning as in (Judges 5:26): “She divided (מחצה) and struck through his temples”. The meaning therefore is, that they will divide amongst themselves their (the adversaries’) land (Hence the translation of Onkelos: “they shall take possession of their land”). — But it can also be explained as meaning חצים literally (i.e., arrows): the arrows of the Holy One, blessed be He, He will ימחץ in the blood of the adversaries — i.e., he will dip and thus dye the arrows in their blood. Similar is, (Psalms 68:24) “In order that thou mayest colour thy foot (תמחץ) by the blood”. However, even in this sense it does not lose the usual meaning of “wounding”, as in (Deuteronomy 32:39): “I wound (מחצתי)”, for what is dyed by blood, looks as though it were wounded and stricken.

Rashi on Psalms 58:4:2

become estranged Heb. זֹרו, like נזורוּ, the same construction as (Jer. 2:12): “O heavens (שֹֹֹמו), be astonished”; (Gen. 49:23), “they heaped bitter abuse upon him and became [his] opponents (ורֹבו)”; (Job 24:24), “They are taken away (רוֹמוּ) in a second.” All these are in the passive voice.

Tze'enah Ure'enah, Vayechi 87

“They bitterly assailed him” [49:23]. Potiphar and his wife assailed him and his brothers warred with him. “They shot at him and harried him” [49:23]. His enemies harried him. That is to say, the brothers who will divide the inheritance with him, hate him. (Rashi, Genesis, 49:23.)

Targum

In Genesis 49:23, Onkelos states that Joseph was targeted by expert bowmen with hatred and mighty men who afflicted him. Targum Jonathan adds that magicians of Mizraim accused Joseph before Pharaoh with a slanderous tongue like arrows. Targum Jerusalem further elaborates that the magicians and wise men of Mizraim spoke against Joseph in an attempt to bring him down from his honor and dignity before Pharaoh.

Onkelos Genesis 49:23

They made him bitter and quarreled with him [they avenged themselves on him]. Expert bowmen with hatred made him their target. [Mighty men, those who have half, afflicted him.]

Targum Jerusalem, Genesis 49:23

The magicians of Mizraim and all the wise men spake against him, but could not prevail over him; they spake evil of him before his lord, they accused him before Pharoh king of Mizraim, to bring him down from his dignity; they spake against him in the palace of Pharoh with a slanderous tongue severe as arrows.

Targum Jonathan on Genesis 49:23

And all the magicians of Mizraim were bitter and angry against him, and brought accusations against him before Pharoh, expecting to bring him down from his honour They spake against him with the slanderous tongue which is severe as arrows.

וַתֵּ֤שֶׁב בְּאֵיתָן֙ קַשְׁתּ֔וֹ וַיָּפֹ֖זּוּ זְרֹעֵ֣י יָדָ֑יו מִידֵי֙ אֲבִ֣יר יַעֲקֹ֔ב מִשָּׁ֥ם רֹעֶ֖ה אֶ֥בֶן יִשְׂרָאֵֽל׃ 24 J Yet his bow stayed taut, And his arms (his arms Heb. “the arms of his hands.”) were made firm By the hands of the Mighty One of Jacob— There, the Shepherd, the Rock of Israel—
Chasidut emphasizes the importance of preparation for sacred tasks and explores the spiritual values embodied by the names given by the matriarchs to their children. Commentary discusses Joseph's leadership over Israel and his ability to remain steadfast in the face of adversity. Jewish Thought highlights Yaakov's strength and power in overcoming empires and his role as the "Rock of Israel." Kabbalah delves into the blessings said while eating fruit and the significance of continuous prayer and elevation. Midrash discusses interpretations of the creation of the earth, the significance of stones in Jewish history, and Joseph's resistance to temptation. Musar discusses Adam's sin with grapes and Noach's righteousness leading to the foundation of the present universe. Quoting Commentary provides explanations from Ramban, Ibn Ezra, Rabbeinu Bahya, Or HaChaim, Haamek Sheilah, and Da'at Zekenim. Talmud explains Joseph's overcoming of desire and Jacob's reaction to his sons born in wedlock. Targum translations of Genesis 49:24 emphasize strength, righteousness, faithfulness to the Torah, trust in God, and leadership over the people of Israel.

Chasidut

The commentary discusses the connection between the consecration of priestly garments and the miracle of Chanukah, emphasizing the importance of preparation before performing sacred tasks. It also delves into the significance of the names given by the matriarchs to their children, highlighting the spiritual values they embodied. Additionally, various texts from the Chasidut explore the concept of a faithful leader being symbolized by the ant and the Rock of Israel, representing father and son as one entity.

Kedushat Levi, Genesis, Vayetzei 1

Genesis 28,10. “Yaakov left Beer Sheva, etc.;” ‎‎[I presume the connection to Chanukah the author makes ‎here is based on his having composed this commentary for a ‎Shabbat Chanukah sermon. Ed.]‎‎ The reason why the miracle of Chanukah, actually the ‎miracle of the cruse of oil, is popularly known as the “miracle of ‎Chanukah,” is due to the word ‎חנוכה‎, being a derivative of ‎חנוך‎, ‎‎“consecration.” We find in Exodus 29,33 in connection with the ‎consecration of the priestly garments, that before the priests ‎were allowed to perform their sacred service they had to be ‎provided with suitable vessels to be used, i.e. priestly garments. ‎Wearing these priestly garments was so important that if they ‎performed their duties improperly dressed (even missing one of ‎these garments) this was a cardinal sin. (Maimonides 10,4 ‎‎hilchot kley hamikdash) The container in which certain ‎offerings were presented, were as integral a part of the ritual as ‎the ritual itself. The garments are the “container” in which the ‎priestly body performs his sacred task. It or they, are viewed like a ‎חנוך‎, educational tool, consecration, that must precede the actual ‎ritual in order for the priest to be truly a priest. ‎‎[Possibly, the emphasis on this in connection with the ‎priests especially, is due to the fact that the priest was born to ‎his status, and it would have been most unseemly for him not to ‎undergo preparations before fulfilling his sacred tasks. Rabbis ‎might not need this, as they were not born to the Rabbinate but ‎had to study and pass exams before being granted their titles, ‎ordination. Ed.] ‎Children are trained to perform the commandments before ‎becoming legally of age, i.e. ‎בר מצוה‎ or ‎בת מצוה‎, as the case may ‎be, before being ushered into adulthood and all that this entails.‎‎ Our patriarch Yaakov had contemplated the awesome ‎fact of the Unity of G’d from the day he was able to think, and he ‎realized that the foundation of all parts of the universe was the ‎Jewish people, i.e. if there were to be no Jewish people, G’d’s work ‎of creating the universe would have been in vain.‎ Zohar I,24 (and elsewhere) states that ‎ישראל עלה במחשבה ‏בראשית‎, “the eventual existence of the Jewish people was the first ‎thought that G’d entertained when contemplating the creation of ‎this universe.” Numerous scriptural verses are quoted in support ‎of this statement, one of which that concerns us especially being ‎that Israel was also known as ‎אבן‎ as in “foundation stone,” seeing ‎that the entire universe emerged from that origin. The Jewish ‎people therefore are not only the “root” of mankind, but also in ‎no lesser degree the founders of the celestial regions. While still in ‎the stage of being only a thought in G’d’s mind, they were called ‎אבן‎, “rock” in the singular mode, as at that point the true unity ‎of the Jewish people and what they represent could be found.‎ Our ancestor Yaakov attempted with all the intellectual and ‎emotional powers at his disposal to unravel the secrets of these ‎concepts in order to convert Israel’s potential into an actual. As ‎per Genesis 49,24 he wanted ‎משם רועה אבן ישראל‎, “to lay the ‎foundation stone of Israel,” as the shepherd of a nation consisting ‎of 12 tribes that parallel the 12 bisections of the 6 sides of the ‎cube when the universe is portrayed as a cube, dividing it into 12 ‎triangles (compare Sefer Yetzirah, “Book of creation”) by ‎bisecting each side from corner to corner. Each of the tribes of ‎the Jewish people represents one of these “triangles.” In order for ‎the celestial merkavah, Divine chariot, to be complete it ‎must be comprised of 600000 components, the number of Jewish ‎male adults that were redeemed from bondage in Egypt. ‎According to our sages, the Presence of the Shechinah will ‎not manifest itself as resting above the Jewish people when they ‎number less than these 600000. According to our author, when ‎the Torah in Genesis 28,11 describes how Yaakov took “stones” in ‎order to prepare to spend the night, and he put his head on of ‎the stones to serve as his “pillow,” the Torah merely illustrates ‎the kind of thoughts that preoccupied Yaakov at that time, and ‎how during his “dream” of the ladder he experienced Divine ‎insights that had never been revealed to him. Nonetheless, in view of the sages having said that no verse in ‎the Torah must be explained in a way that departs completely ‎from the written text and its plain meaning, we must pay ‎attention to this also. [I believe that in accordance with the above ‎Yaakov/Yisrael’s role as ‎רועה אבן ישראל‎, “shepherd of the nucleus ‎of the people” of Israel began here. Ed.]‎‎ According to the plain text there is no question that Yaakov ‎placed his head on real stones, as he had no softer pillow at hand. ‎Nonetheless while lying with these rocks as his pillow, he thought ‎of matters far beyond his immediate and pressing terrestrial ‎concerns. Perhaps this very fact qualified him for experiencing ‎the first of his many Divine visions, although this time he was not ‎certain for 34 years that it had indeed been a divine vision. ‎According to our sages, during this night Yaakov’s mind foresaw ‎the ruins of two Temples and the great anger that the Jewish ‎people, his descendants, would provoke in G’d’s mind on ‎numerous occasions.

Kedushat Levi, Genesis, Vayetzei 27

We need to address the reason why the twelve sons of Yaakov ‎are sometimes referred to as ‎שבטים‎, “tribes,” and on other ‎occasions as ‎מטות‎, in our classical literature, as well as why both ‎Yehudah and Joseph are referred to as “king” in our sources, and ‎why our matriarchs named their children as representing symbols ‎of our physical world rather than as symbols of the celestial ‎spheres, when it is clear that they themselves were far from ‎viewing our existence on this terrestrial part of the world as our ‎real “life,” the very names the matriarchs gave their children ‎reflect that their entire orientation was focused on spiritual ‎values accompanied by prophetic insights. [If any of you ‎have my translation of the commentary Tzror Hamor by ‎Rabbi Avraham Saba, you will be able to read up on all this in his ‎commentary on Vayetze. Ed.]‎ By naming their children, the matriarchs provide us with a ‎model lesson on how to serve the Lord. Our matriarchs taught us ‎how G’d, the Creator of the universe, in spite of the thousands of ‎concerns that keep Him occupied around the clock, never ‎neglects the problems of an individual creature of His on earth. ‎Leah testifies that this Creator took time out to notice that she ‎was relatively hated by her husband as a result of which He ‎granted her children, in spite of her being barren by nature. ‎‎(Genesis 29,32) The phrase: ‎ויפתח רחמה‎ in that verse makes it ‎clear that she was barren, why else would G’d have had to “open ‎her womb,” seeing that pregnancy is one of the most natural ‎results of marital intercourse? Another lesson we learn from the matriarchs is that the word, ‎i.e. request, by a tzaddik, makes an impression in the ‎celestial spheres and that he or she can draw down additional ‎largesse from the Creator to these “lower” regions of the ‎universe. We have explained that this is the reason that the ‎אותיות‎, letters in the Hebrew alphabet, [when used as the ‎Holy Tongue, Ed.] are called ‎אבנים‎, “stones,” in the sense ‎of “building blocks,” as the words formulated by the tzaddik ‎in prayer enhance and improve the structure known as the ‎תחתונים‎, “the lower regions” of the universe. These prayers, as we ‎have demonstrated at the beginning of the last portion, are the ‎real ‎תולדות‎, enduring achievements by the righteous on earth. ‎‎[Compare pages 139 and 140 on how a true ‎תולדה‎ is a son ‎in his father’s image, i.e. Yitzchok being a continuation of the ‎spiritual values represented by his father. Ed.]‎ The names given by their mothers to the founding tribes of ‎the Jewish people retained their significance throughout our ‎history, and this is why both Yaakov and Moses at the respective ‎end of their lives confirmed this in their blessings.‎ When Leah explained why she called her firstborn son ‎Reuven, she said: ‎ראה ה' בעניי‎, “for the Lord has seen my ‎affliction,” adding a prayer ‎כי עתה יאהבני אישי‎, “for from now on ‎my husband will love me.” This was an appeal for G’d’s largesse to ‎be drawn down to her for her benefit. When the letters, words of ‎a tzaddik are translated into “building blocks,” ‎אבנים‎, they ‎become transformed into ‎אבנים‎, which translated into Aramaic is ‎equivalent to ‎‏ אבהן‎, “fathers, founding fathers,” as in ‎רועה אבן ‏ישראל‎, (Genesis 49,24) When these letters ascend heavenwards, -‎mature- they become not only corner stones, but, as is ‎customary with sons, eventually they themselves become ‎‎“fathers,” ‎אבהן‎. [The concept of letters being “stones” ‎dates back to the Sefer Yetzirah chapter 6. Ed.] In ‎Hebrew, the Holy Tongue, the word ‎אבנים‎ is a combination of ‎אב‎, ‎‎“father,” and ‎בנים‎, “sons.” The progression in Leah’s insights is ‎demonstrated when at the birth of her fourth son, ‎יהודה‎, she no ‎longer prays for her husband’s love, but is full of gratitude, ‎הפעם ‏אודה את ה'‏‎, “this time I thank the Lord, etc.” (Genesis 29,35). ‎‎[The author continues to demonstrate that Rachel also ‎was on the same wavelength as her older sister when naming her ‎children. I have omitted the details. Ed.]‎‎

Likutei Moharan 22:10:23

This is (Genesis 49:24) “… from there the Shepherd, the evan (the Rock) of Israel.” Onkelos translates [“ÆVaN” as a composite of] AV and VeN (father and son). This is the complete-statement: father and son as one. For a half-statement corresponds to the son alone, but the complete-statement is father and son as one. Everything is encompassed there, and through this one can come to the concept of shepherds, as above. Hence this is the meaning of, “… from there the shepherd, the ÆVen of Israel.”

Likutei Moharan 24:4:3

And the essence of blessings is from the hands, as in (Leviticus 9:22), “Aharon raised up his hands to the people and blessed them.” And it is written (Genesis 49:24), “This was from the hands of Yaakov’s Champion, from there the Shepherd, the Rock of Israel.”

Likutei Moharan 57:2:5

And Yaakov is the aspect of a vow, for he is the head of all who make vows, as it is written (Genesis 28:20), “Yaakov made a vow.” {“By the hands of the mighty one of Yaakov; from there, the ro’eh (shepherd), the rock of Israel” (Genesis 49:24).}

Likutei Moharan 7:7:13

“His bow held firm… from there the Shepherd, the evan (Rock) of Israel” (Genesis 49:24). [Onkelos renders “ÆVaN” as a composite word,] AVhan u’VeNin (father and sons), corresponding to prayer—Yaakov and his sons.

Likutei Moharan 9:6:3

The deeps covered them — This refers to people who cover up the miracles and try to show that everything follows a natural order.

Likutei Moharan 9:6:4

they sank into the metzolot like an evan — “… from there the Shepherd, the evan (Rock) of Israel” (Genesis 49:24). Onkelos renders [“ÆVaN” as a compound word]: AVhan u’VeNin (father and sons).

Sefer HaMiddot, Prestige and Importance, Part II 4

When a person is zealous, he merits becoming a faithful leader. This is alluded to in the verse, “Go to the NeMaLaH (ant) you lazy one” (Proverbs 6:6). NeMaLaH is written with the last letters of “mi’shaM ro’eH eveNyisraeL (from then on he became a shepherd, a builder in Israel)” (Genesis 49:24).

Sefer HaMiddot, Zealousness 1

When a person is zealous, he merits becoming a faithful leader. This is alluded to in the verse, “Go to the NeMaLaH (ant) you lazy one” (Proverbs 6:6). NeMaLaH is written with the last letters of “mi’shaM ro’eH eveNyisraeL (from then on he became a shepherd, a builder in Israel)” (Genesis 49:24).

Commentary

Joseph's strength and power, symbolized by his bow, came from the Mighty One of Jacob, allowing him to rise to a position of leadership over Israel. Despite facing adversity, Joseph remained steadfast and did not seek revenge, showing self-control and forbearance learned from his father Jacob. His ability to maintain composure and provide for his family reflected his father's influence and set him apart as a leader among his brothers.

Chizkuni, Genesis 49:24:1

ותשב באיתן קשתו, “Yet his bow stayed in its original position;” Yaakov illustrates how Joseph restrained himself not taking revenge on his brothers when he had the opportunity to do so.

Chizkuni, Genesis 49:24:2

ויפוזו זרועי, “the arms of his hands were ornamented with fine gold by the hands of the Mighty One of Yaakov;” when pulling at the strings of his bow, his arms would display these ornaments. The word: ויפוזו is a synonym for רקוד, “dance;’ According to Rash’bam, it denotes movements by the arms, whereas כרכור describes the parallel movements with one’s legs. An alternate explanation: the words: ותשב באיתן קשתו, mean that he did not respond to his enemies in kind, but restrained himself and, on the contrary, spoke to them in a friendly manner. According to that interpretation, the words ויפוזו זרועי ידיו mean that although being a powerful king and having at his disposal many means of avenging himself for wrongs done to him, he did not display this characteristic. If you were to ask whence he had learned such self control and forbearance, the answer is: from none other than his father Yaakov, אביר יעקב, who served as his model.

Chizkuni, Genesis 49:24:3

משם, from this model he also learned to look after the economic needs of the different families of the numerous family of Yisrael. (his cousins and second cousins)

Chizkuni, Genesis 49:24:5

אבן, a word related to אב, father, in the sense of family; the letter ן at the end is not an integral part of the word. We have other examples of such apparently unnecessary letters ן in שגעון or רצון, חרון, רעבון, ,עורן and ערבון. (Based on Rash’bam)

Haamek Davar on Genesis 49:24:1

"Yet his bow stayed taut" ... As much as a bow is powerfully bent, it is able to shoot further, so too the bow of Joseph was straining to shoot an evil reward to his brothers. However,

Haamek Davar on Genesis 49:24:2

"and his arms were made firm" - he showed the beauty of his hands to do good to them by giving them plenty and wealth... The next verse explains that Joseph gained these characteristics because they came...

Haamek Davar on Genesis 49:24:3

"From the hands of the mighty Yaakov" ~ according to the simple meaning, his father Yaakov had huge strength in terms of his ability to create peace, as has been explained previously... Yosef receives this from his father... However, others have claimed that the expression אביר יעקב actually is a name for the Holy One of Blessing as we find in other places.... and making an oath by Avr Yaakov can be explained by the verse in Devarim 32:9 "Yaakov His allotment" (allotment = chevel = rope) we explained there that the Jewish people are compared to a rope which is twisted together from many strands, and at the top it is thick and at the bottom, it is separated into different strands. So too the Holy One of Blessing is the ultimate soul of all souls which comprise the Jewish people, as we find in Sanhedrin 64a: "if a Jewish person is suffering, what does the Shechinah say? My head hurts, etc.". If a thread is pulled at the bottom of the rope, the top of the thick rope feels it as well. This is the great strength of Joseph. It is because of this that it is forbidden to take revenge against one another, as it is written in Vayikra 19:18, and this is the reason of Yosef.

Ibn Ezra on Genesis 49:24:1

BUT HIS BOW ABODE FIRM. His bow abode in a firm place. (Be-etan literally means in firm, which is short for be-makom etan (in a firm place) (Weiser).)

Ibn Ezra on Genesis 49:24:2

WERE MADE SUPPLE. Va-yafozzu means, and they strengthened themselves. I believe that va-yafozzu comes from the same root as mefazzez (leaping) (II Sam. 6:16). (One who leaps gathers up strength (Filwarg). One who leaps strengthens (tightens) his girdle (Cherez quoting Kimchi).) There are those who connect va-yafozzu to the word paz (pure gold). (They explain va-yafozzu zero’e yadav (and the arms of his hand were made supple) to mean, and the arms of his hand were gilded, an allusion to the golden ring Pharaoh gave him. Cf. Rashi.) However, their interpretation makes no sense.

Ibn Ezra on Genesis 49:24:3

The meaning of our text (v. 23 and 24) is that the archers hated Joseph and gathered together to spill his gall. However, his adversaries were afraid of him because his bow and hands were strong. They therefore could not overcome him.

Ibn Ezra on Genesis 49:24:4

BY THE HANDS OF THE MIGHTY ONE OF JACOB. FROM THENCE. The Mighty One of Jacob alludes to the Lord. From the power that Joseph received from the Mighty One of Jacob he was able to become, and indeed became, “the shepherd of the stone of Israel.” (The Stone of Israel refers to the children of Israel (Cherez).) And so it was, for we read, And Joseph sustained his father, and his brethren, and all his father’s household, with bread (Gen. 47:12). Jacob employed the term Mighty One of Jacob for God (Jacob could have employed the term, the Mighty One of Abraham or the Mighty One of Isaac (Krinsky).) because God knew of his deep love for Joseph. (Joseph became “the shepherd of Israel” because of Jacob’s merit. God chose Joseph for this great honor and thereby elevated him above all his brothers because the Lord knew Jacob’s love for Joseph. Hence By the hands of the Mighty One of Jacob etc. means: you became the shepherd of the stone (children) of Israel from the power that came to you from the God who knew of my deep love for you.)

Ibn Ezra on Genesis 49:24:5

The meaning of stone is the very thing. (Stone represents essence, the very thing. The reference is to Jacob and his family. Cf. Rashi.) Some say (The reference is to Rabbi Isaac ibn Giat (Weiser, Cherez).) that mi-sham (from thence) should be interpreted from that time. However, we never find the word sham (there) to have this meaning anywhere in Scripture. This commentator also interprets the Shepherd, the Stone of Israel as meaning: the one whose heart died and was as stone, (The reference is to Jacob whose heart died within him when he was told that Joseph was alive (Gen. 45:26,27). In I Sam. 25:37 such an experience is described as the heart turning to stone (Weiser, Cherez). According to Krinsky the reference is to Jacob and his family who would have died (their hearts would have turned to stone) had Joseph not fed them.) but who revived to feed (ro’eh), i.e., to live by eating. However, this interpretation is farfetched.

JPS 1985 Footnotes, Genesis 49:5

Heb. “the arms of his hands.”

Radak on Genesis 49:24:1

ותשב באיתן קשתו, the bow from which they aimed their arrows at him broke, whereas the supposed victim, Joseph, remained unhurt, not only that, but advanced to ever higher positions.

Radak on Genesis 49:24:2

ויפוזו זרעי ידיו, his hands and arms kept getting stronger, i.e. he acquired the means to punish those who had slandered him. We encounter the expression מפזז in Samuel II 6,16 as a description of strength. It appears there next to the word מכרכר, a variation of the root פזז having a similar meaning, when applied to the legs. What was the source of Joseph’s strength?

Radak on Genesis 49:24:3

מידי אביר יעקב, the G’d Who had manifested Himself many times as the Power that stood by his father and lent him strength, not allowing him to collapse in spite of all the troubles that had dogged him for many years.

Radak on Genesis 49:24:4

משם רועה אבן ישראל, Joseph’s great honour originated from there, משם, from the Shepherd of Israel. Seeing that a stone represents something solid, unshakable, permanent, all of Israel is compared to a stone, אבן. Alternately, seeing that Yaakov/Israel was the founding father of the nation, Yaakov refers to himself in that manner, i.e. the corner stone of the nation. Rabbeinu Saadyah gaon translates it into Arabic as עצם, the essence. This conforms to what we said.

Ramban on Genesis 49:24:1

BY THE HANDS OF THE MIGHTY ONE OF JACOB. This befell him from the Holy One, blessed be He, Who is the Mighty One of Jacob. And from there [from his position as viceroy], he became worthy to be the feeder of the foundation stone of Israel, that is, the source of the tribes of Israel. The word “even” (stone) has the same meaning here as the word “even” in the expression, the chief stone, (Zechariah 4:7.) [where it means high position]. This is the language of Rashi. “From the G-d of thy father did this befall you, and He will help you. [And with the Almighty, i.e.,] and your heart was with the Holy One, blessed be He, when you did not hearken to the words of your mistress, and He will bless you.” This is also the language of Rashi. Rabbi Abraham ibn Ezra said that the letter mem in the expression, mei’e-il avicha (‘from’ the G-d of thy father), is also to apply to the expression, ve’eith Sha-dai, [as if it read, umei’eith Sha-dai (and ‘from’ the Almighty)], and He will bless thee.…

Rashbam on Genesis 49:24:1

ותשב באיתן קשתו, there is a certain heavy and strong bow called arbalatra which is seated on a strong wooden frame called purka, and which, if the archer pulls with all his might bringing his arms all the way back to his body, enables him to shoot the arrow over a longer distance. A weak individual cannot operate such a bow. We have to understand the verse as describing a scenario describing Egyptians shooting their arrows of hate at Joseph until he was imprisoned, bound hand and foot. Nonetheless, the same Joseph afterwards emerged and became king over his former tormentors. This was because his קשת, bow, was stronger than that of his adversaries. He proceeded to imprison his enemies, as we know from Psalms 105,22 לאסור שריו בנפשו “to imprison (discipline) those who had previously demonstrated their hostility against him.

Rashbam on Genesis 49:24:2

ויפוזו זרועי ידיו, he contracted his arms quickly remaining steadfast when he pulled the string of the bow and flung his arrows against them seeing that he was a powerfully built man, able to pull the bow all the way back. We do find the word זרוע used in connection with archery in Psalms 18,35 ונחתה קשת-נחושה זרועותי, “my arms can bend a bow of bronze.” The wording describes the tensing of a bow. A similar expression occurs in Psalms 38,3 כי חציך נחתו בי ותנחת עלי ידך, “for Your arrows have struck me; Your blows have fallen upon me.” [the reference is to G’d’s “arrows.” Ed.]

Rashbam on Genesis 49:24:3

ויפוזו, leaping in a wild dance, as in Samuel II 6,16. Here the expression is applied to Joseph’s hand, arms. In Samuel the word כרכר describes parallel motions with the legs. The image conveyed by the word is that of twirling one’s limbs.

Rashbam on Genesis 49:24:4

מידי אביר יעקב, Joseph’s victory was due to the assistance of G’d, the One Who proved Himself as the Mighty one to Yaakov, Who grants dominion to kings and princes. The expression אביר יעקב is a duplicate of what follows i.e. רועה אבן ישראל. We find the expression אביר also in connection with King Sha-ul in Samuel I 21,8 i.e. “Doeg the Edomite, Shaul’s chief herdsman, אביר הרועים. The reason why the shepherds are called אבירים is because their cattle, the oxen, are called אבירים both in Psalms 68,31 and 22,13....

Rashbam on Genesis 49:24:7

מידי אביר יעקב, Yaakov is reminding Joseph of who it was that is responsible for his exalted position in the world, none other than the רועה אבן ישראל, the Shepherd Who has provided generously for the entire family of Israel.

Rashbam on Genesis 49:24:9

אבן, Yaakov uses the word as meaning אב, “father, provider.” The letter נון at the end is extraneous, just as it is extraneous in such words as שגעון and עוררן in Deuteronomy 28,28, and just as the letter ם at the end of such words as ריקם in Genesis 31,42 and ותהי הכנם in Exodus 8,13 is superfluous.

Rashi on Genesis 49:24:1

ותשב באיתן קשתו means his power (i.e. his rule as viceroy) was strongly (באיתן) established.

Rashi on Genesis 49:24:2

קשתו means his power.

Rashi on Genesis 49:24:3

ויפזו זרעי ידיו — This refers to the placing of the king’s signet-ring on his hand, יפזו being connected in meaning with the expression (1 Kings 10:18) זהב מופז “the finest gold”, so that the translation would be “his hands were made golden”. This happened to him from the hands of (i.e. through the instrumentality of) the Holy One, blessed be He, who is the Mighty One (אביר) of Jacob. From here (from his position as Viceroy) he rose to become the Feeder of the Foundation Stone of the Israelites, i.e. of the Originator of the tribes of Israel (Jacob). The word אבן, stone, has here the same sense as in (Zechariah 4:7) אבן הראשה, “the chief stone”, where it denotes high position. Onkelos also translates it in this manner: His translation of the verse is as follows: ותשב he translates by “and the prophecy returned upon (was fulfilled in) them (the brethren) i.e. the prophecy contained in the dreams which he dreamed regarding them was fulfilled, “because he observed the Law in secret” — this is an addition made by Onkelos, having no words in the Hebrew text to correspond to it. “And he put in “The Might his trust” is the translation of the Hebrew words באיתן קשתו. The following is how the wording of the Targum fits in with the Hebrew text: “His prophecy was fulfilled (וַתָּשָׁב) because the might (איתן) of the Holy One, blessed be He, served him as his bow (קשתו) and trusty weapon; therefore gold was placed on his arms” — the last words being the Targum of לכך] ויפזו זרועי ידיו], taking ויפזו as connected in meaning with פז, fine gold.

Rashi on Genesis 49:24:4

אבן ישראל Onkelos takes אבן as an abbreviation of אב ובן and therefore renders it by אבהן ובנין the fathers and children meaning Jacob and his sons. And our rabbis expounded, AND HE BROUGHT BACK HIS BOW WITH STRENGTH, as being about the suppressing of his impulse with the wife of his master. And it calls it a bow, because the seed shoots out like an arrow.

Rashi on Genesis 49:24:5

ויפזו זרעי ידיו AND HIS FOREARMS WERE GILDED (VAYAFOZU) — (is read) like, 'and they were spread' (vayafotsu), since his seed went out from between the fingers of his hands.

Rashi on Genesis 49:24:6

מידי אביר יעקב FROM THE HANDS OF THE STRENGTH OF JACOB — As an image of the replica of his father was shown to him, etc., as it is found in Sotah 36b.

Sforno on Genesis 49:24:1

ותשב באיתן קשתו. The reply to such accusations was given by Pharaoh himself when he challenged his servants with the words: “where else can we find such an individual endowed with the spirit of G’d?” (41,39) As a result, Joseph did not have to use his own ammunition. In other words, he could keep his arrows in his quiver, unused.

Sforno on Genesis 49:24:2

ויפוזו זרעי ידיו, his arms were immeasurably strengthened when Pharaoh transferred his ring with the Royal seal to him.

Sforno on Genesis 49:24:3

מידי אביר יעקב, however, the real salvation emanated from the G’d Who had proven Himself by doing the same for Yaakov. It is He Who enables Yaakov’s descendants to survive among the hostile nations, so that in the end only they will survive. The very name “Yaakov” suggests that in the end there will be only he. In the meantime, He is the One Who kept you alive and saved you from the slanderers who took aim at you.

Sforno on Genesis 49:24:4

משם, from then on the

Sforno on Genesis 49:24:5

רועה אבן ישראל, He will continue to act as the Shepherd of Israel preserving His people who will endure like אבן, a stone. It does not matter whether this stone is intrinsically precious or not, being a “stone” it will endure. The enduring nature of a stone is best illustrated in Daniel 2,34: “As you watched, a stone was hewn forth without hands and struck the image on its feet of iron and earthenware and crumbled them.” [Daniel telling the king who had forgotten his dream which he had dreamt. The stone in the dream represented Israel, the image, the nations of the world. Ed.] The reason Israel would survive is because they keep their faith with G’d and man. Sanhedrin 104 explains that the reason why Jews, even when defeated, exiled, etc.’ rose to high positions in their host country was because the rulers valued their loyalty.

Siftei Chakhamim, Genesis 49:24:1

Because he secretly kept the Torah. This is an addition... I.e., Onkelos added [an explanation] to the verse.

Siftei Chakhamim, Genesis 49:24:2

Father and son, אבהן ובנין... Rashi is saying that Onkelos translated אבן as “father and son.” And how did Onkelos know it means this? Therefore Rashi explains that “אבן is a contraction of אב ובן.”

Steinsaltz on Genesis 49:24

However, Joseph did not respond in kind. Rather, his bow sat firm without moving, 33 and the arms of his hands were golden. His hands held the bow tightly, prepared to shoot if necessary. 34 All this ability comes to him by the hands of the Mighty One of Jacob , 35 from there, from the strength of the Shepherd of the stone of Israel. Israel is considered as strong as a stone. 36 Alternatively, this stone refers to God, in emphasis of His strength, similar to the more common expression “Rock of Israel.” 37

Tur HaArokh, Genesis 49:24:1

ותשב באיתן קשתו, Joseph’s ability to restrain his natural desire to punish his brothers was due to his attitude towards the One Who had also been the G’d of his father, Who had guided matters in a manner that eventually transformed Joseph to become the shepherd of Israel, i.e. making him the essence of Israel, the true תולדה, “offspring” of his father. Some commentators understand the expression רועה אבן ישראל, as Yaakov describing his reaction when being reunited with Joseph. Whereas his (Israel’s) heart had already been dead like stone, he had been almost literally resurrected and began to live after being reunited with his beloved son Joseph. This was also the meaning of the words ותחי רוח יעקב אביהם, “their father Yaakov’s spirit was resurrected.” ()

Tze'enah Ure'enah, Vayechi 88-89

“Yet his bow stayed taut” [49:24]. He aimed strongly. That is to say, a king. “His hands were made firm” [49:24]. His hands were made over. That is to say, the king put the golden signet ring on his hand. “By the hands of the Mighty One of Jacob” [49:24]. Joseph had all this from the Holy One, who is the Mighty One of Jacob. “Thus, the Shepherd, the Rock of Israel” [49:24]. From here, Joseph merited to be a lord over Israel. (Rashi, Genesis, 49:24.) Toldot Yizhak writes. “Yet his bow stayed taut” [49:24]. This means that the wife of Potiphar came to him and wanted that he should sleep with her. He restrained himself and strongly held on to his genitals and did not want to sleep with her. Therefore, Joseph merited that his hands were adorned with golden rings of a king. “By the hands of the Mighty One of Jacob” [49:24]. This means that Joseph did this, that he did not sleep with Potiphar’s wife because the image of Jacob appeared to Joseph in Egypt, in a dream, and said to Joseph, do not sleep with the gentile woman. Therefore, Joseph said to Potiphar’s wife, “my master” [39:8]. That is to say, Joseph showed his master’s wife. Do you not see my master? That is to say, my father who does not want that I should sleep with you. Joseph pointed to the window that Jacob was standing there and had appeared to Joseph. Jacob said to Joseph. If you will sleep with the gentile woman, you will be called “the shepherd of harlots” [Proverbs, 29:3]. If you will not sleep with her, you will be called “the Shepherd, the Rock of Israel” [49:24]. That is to say, a lord over Israel. Each of the twelve tribes had its own precious stone. The precious stone of Joseph was onyx. The high priest wore a garment and the other brothers had a separate precious stone on that breastplate. The name of each tribe was engraved on their precious stone. The high priest also had another garment called an ephod. There were two stones on it that were called onyx, like the stone of Joseph that was on the breastplate. The names of the twelve tribes were engraved on these two stones of the ephod. Therefore, the verse says, the Shepherd, the Rock of Israel.” That is to say, onyx, which was Joseph’s stone, had engraved on it the names of all of Israel. (Toldot Yizhak, Genesis, 49:24.)

Jewish Thought

The verse "the stone which the builders rejected has become the chief cornerstone" refers to Yosef, symbolizing the importance of standing firm in gathering the exiles for the coming of Mashiach, with Yosef being seen as the shepherd and stone of Israel. Yaakov's power to overcome empires is likened to a stone, as his holy and distinct essence can nullify the power of empires, with Yaakov being called the "Rock of Israel" due to his strength and ability to act upon others. This concept is elaborated upon in various sources, highlighting Yaakov's unique and powerful nature.

Kol HaTor 2:4

“the stone which the builders rejected has become the chief cornerstone” (Ps. 118:22) -- As noted in the Zohar (on Bamidbar), the verse refers to an aspect of Yosef. In gematria, the initials of this verse [ ] equal [161]. In his blessings to his children, Jacob said about Yosef: “from there he became the shepherd, the stone of Israel” [Gen. 49:24].

Kol HaTor 2:40

(Gen. 49:24) “but his bow was emplaced firmly” -- This is a basic important principle for us: we must stand firm and very stiff-necked with regard to our holy work of gathering in the exiles that will be accomplished by the first Mashiach.

Kol HaTor 2:77

(Gen. 49:24) “by the hand of the Mighty Power of Jacob; from there he became the shepherd, the stone of Israel” -- This is the blessing of Yosef with regard to the existence of Mashiach ben Yosef. The meaning is like the verse “ one stone has 7 eyes [apertures]” (The Holy Zohar on Numbers, p. 243).

Ner Mitzvah, Volume I 39

[Maharal will now reveal the depth of the above verse as an allusion the Yisrael's power to overcome the empires]. And in the Midrash [it says] [see R' Hartman on source listed in this version] '"Stone" this is Yaakov, as it's written (Bereshit, 49, 24) "There, the Shepherd, the Rock of Israel"'. And this explanation, for great is the power that these four empires possess, for Hashem Yisbarach gave to these four empires the power of Man, for to Man Hashem Yisbarach gave dominion, as we have explained, and this power could not be nullified except through Yaakov for his power is called stone. And this thing is a very deep concept that Yaakov is called the power of stone, for Yaakov has power which was Holy and Distinct, as we have explained in another place, for Yaakov specifically was the holy one, as is widely known in all places, and therefore it's written (Isiah 29, 23) "Men will sanctify the Holy One of Jacob", and here is not the place for elaboration. And from the power of his [Yaakov's] holy attribute/essence, he is able to nullify the power of these empires. And therefore he is called "stone", and as it's written (Bereshit, 49, 24) "There, the Shepherd, the Rock of Israel", and we have elaborated in another place [on the concept] that a distinct entity [Dvar Nivdal] is comparable to a stone, for physicality is acted upon, but the distinct [Nivdal] is not acted upon, rather it acts upon another, and it doesn't get acted upon. For this reason Yaakov is called a "stone", for a stone is not acted upon, for it is exceedingly strong, and it acts upon other entities. Therefore the Torah [the 10 commandments] was not written on a tablet of gold or silver, but rather upon stone, and this is as we have explained in the [Talmudic] tractate of Eruvin. And because of this stature and attribute, which Yaakov possessed, that he was Holy, therefore [in Nebuchadnezzar's vision, CH 2 V 34], it was hewn on the statue's foot, for the foot is connected to emptiness, as we have explained also this concept elsewhere, for wherever it says foot so there its connected to emptiness, and understand these things very well.

Kabbalah

Peri Etz Hadar 3:10 discusses the blessings said while eating fruit, connecting them to the rainbow as a symbol of Creation. Zohar, Bereshit 18:202 emphasizes the importance of continuous prayer and elevation, while Zohar, Toldot 19:204 discusses the establishment of blessings and kingdoms. Sha'arei Orah, Second Gate, Ninth Sefirah 150 explains the significance of the quality of Yaakov in relation to the Name of God. Sha'arei Orah, First Gate, Tenth Sefirah 53 highlights how this quality draws strength and blessings and sustains existence. Finally, Sha'arei Orah, Fifth Gate, Sixth Sefirah 56 delves into the secret of the fourth letter of the Name of God and its connection to the Jewish people.

Peri Etz Hadar 3:10

And may the splendid power of the blessings [said] while eating the fruit illuminate the source of blessings, Tsaddik, the Life of the Worlds, and let the rainbow appear, proudly rejoicing in its colors. (Cf. Shabbat 28a, where it describes the tachash — the animals whose skins were used to make the tabernacle/ohel of the mishkan. Here again, the author equates Creation with the mishkan, and the rainbow becomes the covering of the sacred ohel or sanctuary that is the Earth. –Rabbi David Seidenberg) From there, may shefa , favor, and compassion be bestowed upon us, to pardon and forgive the iniquities and misdeeds that we committed and sinned. We violated the covenant and damaged the fruit of Tsaddik, the Life of the Worlds, and caused the rains of its beneficence to be withheld, so that all the sources [of shefa ] were harmed. Now let everything return to its original might “and let His bow remain taut.“ (Gen. 49:24.) “For You, YHVH , bless the Tsaddik, favor crowns him like a shield.“ (Ps. 5:13.)

Sha'arei Orah, Fifth Gate, Sixth Sefirah 56

The mystery of The Fourth Letter-Ot Revee’eet-אות רביעית of the Name HaShem-יהו״ה, is the secret of the final letter Hey-ה, which is the matter of kingship-Malchut, and is the secret of rulership and the secret of the Indwelling Presence of HaShem-יהו״ה (Shechinah). This is the secret of the final wisdom-Chochmah Acharonah-חכמה אחרונה, (In the language of the Zohar, this is called the Lower Wisdom-Chochmah Tata’ah-חכמה תתאה.) and is the matter of the name Lord-Adona”y-אדנ״י, in that this name is the matter of the complete perfection of His unity, as we informed you in the first gate. It is the “Stone of Israel-Even Yisroel-אבן ישראל” (Genesis 49:24) which draws every kind of delight, great goodness, salvation, and redemption to the Jewish people. This name always dwells with the Jewish people, even in their exile, as it states, (Exodus 25:8) “And they shall make a Sanctuary for Me – and I will dwell within them.”

Sha'arei Orah, First Gate, Tenth Sefirah 53

Moreover, this is because this quality draws the strength of the Sefirot and draws forth all kinds of emanations and blessings to itself. Then, after it draws forth from the blessings Above, it turns and bestows sustenance and nourishment to all beings below, each according to what is appropriate for him. About this the verse states, (Psalms 118:22 – “אבן מאסו הבונים היתה לראש פנה.”) “The Stone-Even-אבן that the builders despised has become the cornerstone.” This is because Avraham, Yitzchak and Yaakov took their portions of the chariot (Merkavah) in the Sefirot that are above it. It is only when David came, that he held on to it and took it as his quality in the Divine chariot (Merkavah). About this the verse states, “has become the cornerstone.” For, it is to this Divine quality that all faces in all novel existence turn to, whether the upper creatures or the lower creatures, whether those levels above it or those levels below it. Those that are above it, turn to it to draw down their strength and bestowal of goodness and blessings, and those that are below it, turn to it to plead for their sustenance, nourishment, and the sustainment of their existence. This then, is the mystery of what is meant by the words, “the cornerstone-Rosh Pinah-ראש פנה,” and is similarly the meaning of the verse, (Job 38:6 – “על מה אדניה הטבעו או מי ירה אבן פנתה”) “Into what are its bases-Adaneha-אדניה sunken, or who laid its cornerstone-Even Pinatah-אבן פנתה?” It is this quality that sustains the Jewish people, as indicated by the verse, (Genesis 49:24) “From there He shepherded the stone of Israel-Even Yisroel-אבן ישראל.”

Sha'arei Orah, Second Gate, Ninth Sefirah 150

This quality is sometimes called (Genesis 49:24) “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.” The reason is because it is from Understanding-Binah that the hawk of wisdom-Chochmah grows pinions-Ya’aver Neitz-יאב״ר נץ. (See Job 39:26; The word Mighty-Abeer-אביר shares the same letters as Ya’aver-יאבר.) This is the matter of the lower Shabbat and the upper Shabbat. (As explained before, the lower Shabbat is the quality of Foundation-Yesod, whereas the upper Shabbat is the quality of understanding-Binah.) The reason it is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב” and not “The Mighty One of Avraham” or “The Mighty One of Yitzchak” is because this quality depends on the quality of Yaakov, (This is as indicated by the verse (Genesis 37:2), “These are the progeny of Yaakov, Yosef.” That is, Yosef, who is the quality of foundation-Yesod, is the progeny of Yaakov, who is the quality of beauty-Tiferet.) for Yaakov is the middle line who mediates and corresponds to the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He. Now, the matter of the letter Vav-ו of the Name HaShem-יהו"ה is unique to Yaakov, and is the matter of the quality of splendor-Tiferet. (The quality of beauty-Tiferet is between kindness-Gedulah, which is the quality of Avraham, and might-Gevurah, which is the quality of Yitzchak.) The qualities of Avraham and Yitzchak take hold of this quality, Avraham to its right, Yitzchak to its left, with Yaakov in the middle line. The sign by which to remember this is the verse, (Genesis 25:27) “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The matter of a “perfect-Tam-תם man” is the same as the matter of the “Twin leaf-Tiyomet-תיומת of the Lulav,” (See Talmud Bavli, Sukkah 32a and elsewhere.) which is the middle spine of the Lulav. The words, “dwelling in tents-Ohalim-אהלים” [in the plural] refers to the tent of Avraham and the tent of Yitzchak, which are the two sides of the Lulav. Thus, since the matter of Yaakov is that he is the middle line and is the matter of the letter Vav-ו of the Name HaShem-יהו״ה, we therefore say, “The God of Avraham, the God of Yitzchak, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב,” (In the Amidah prayer. Also see Exodus 3:6) with the addition of the letter Vav-ו in reference to Yaakov. The same is so of the words, (In the Amidah prayer. Also see Deuteronomy 10:17) “The Great-HaGadol-הגדול, the Mighty-HaGibor-הגבור, and the Awesome-V’HaNora-והנורא God.” The great matter is the verse, (Leviticus 26:42) “I will remember My covenant with Yaakov-יעקוב,” in which the word Yaakov-יעקוב is spelled with the Vav-ו, and the “covenant of Yaakov-Brit Yaakov-ברית יעקב” is the same as the matter of “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.”

Zohar, Bereshit 18:202

In that place, where he elevates her to her husband, one should not stop praying, even if a snake is wound around his feet, even though it is written of it: "And you shall bruise his heel" (Beresheet 3:15). Nevertheless, the stone is hinted at by the letter Yud of Jacob, as it is written: "From thence from the shepherd, the stone of Yisrael" (Beresheet 49:24). One should not stop (elevating it to its place). One should elevate her from the central pillar to the Ein Sof. When he brings her down (from Ein Sof), it is said of him: Whoever kneels, kneels with the mention of Baruch (blessed), because he should bring her down to the Infinite endlessly, and not cause any separation between her (and Ze'er Anpin) above or below.

Zohar, Toldot 19:204

When that time arrives, all the blessings will be aroused on all sides and the world will be properly established. From that day on, this kingdom shall rise, above all the other kingdoms, as was explained when discoursing on the verse, "but it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Daniel 2:44). This is the stone that was cut out of the mountain and not by man, as it is written, "from thence from the shepherd, the Stone of Yisrael" (Beresheet 49:24). What is this stone? It is the congregation of Yisrael, as written, "and this stone, which I have set for a pillar..." (Beresheet 28:22).

Zohar, Vayera 2:27

Rabbi Yehuda asks, What is the meaning of, "by the terebinths" (Heb. אֵלוֹנֵי)? It meant to say 'his might,' as it is written, "by the hands of the mighty one of Jacob" (Gen. 49:24). The verse, "and he sat in the tent door" is as it is written, "Hashem, who (Heb. מִי) shall abide in Your tabernacle (or: 'tent') (Tehilim 15:1). The verse, "in the heat of the day" is as written, "But to you that fear My name shall the sun of righteousness arise with healing in its wings" (Malachi 3:20).

Midrash

The Midrash discusses various interpretations of the creation of the earth, Israel being likened to stones and the importance of the Torah. It also delves into the significance of the tablets of stone given to Moses, the future Messiah being likened to a stone, and the role of stones in Jewish history. Additionally, the text explores the story of Joseph and his resistance to temptation, drawing parallels to other biblical figures.

Bereshit Rabbah 87:6

“It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10). “It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children, (The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. ) their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4). Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2). “He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11). “And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future. Another matter, “he did not heed her” – even for lying [with her] without intercourse. A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’ (Is it really possible that he withstood the temptation? ) He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha, (Genesis 35:22.) the incident of Judah and Tamar. (Genesis 38:18.) He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’

Bereshit Rabbah 87:7

“It was on a certain day, he came into the house to perform his labor, and there was no one of the people of the household there in the house” (Genesis 39:11). “It was on a certain day, he came… and there was no one of the people of the household” – is it possible that this man’s house remained without anyone [inside]? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was the day of the celebration of the Nile. (The midrash employs the term nibul, literally, disgrace, to refer to this event, because it was an idolatrous practice (Matnot Kehuna; see also Etz Yosef). ) Everyone went to see, but he did not go. Rabbi Neḥemya said: It was the day of the theater. Everyone went to see it, but he did not go. Instead, “he came into the house to perform his labor” – to calculate his master’s accounts. Rabbi Shmuel bar Naḥman said: “to perform his labor” indeed. (He went to submit to the demands of Potiphar’s wife.) However, “there was no one [ish]” – he examined himself and did not find himself to be a man [ish]. (He was afflicted with impotence. Alternatively, he realized that if he were to commit this act he would be comparable to an animal and not a man (Yefeh To’ar). ) Another matter, the bow was drawn, and was restored. (This is a euphemism meaning that he experienced sexual arousal and then returned to a state of relaxation. ) That is what is written: “His bow sat firm [vateshev be’eitan kashto]” (This is expounded as vatashav – it returned to its original state [le’eitano].) (Genesis 49:24) – his firmness [kashyuto]. (His male organ, metaphorically referred to as a bow, was firm, but returned [vatashav] to its former state [eitano] as he conquered his desire. ) Rabbi Yitzḥak said: His semen dispersed and emerged through his fingernails, as it is stated: “And the arms of his hand were gilded [vayafozu]” (This is expounded as though it was vayafutzu – they were dispersed. The midrash asserts that Joseph dug his fingernails into the ground (Sota 36b) so that the discomfort would help his desire dissipate (Etz Yosef).) (Genesis 49:24). Rav Huna said in the name of Rabbi Matna: He saw the image of his father and his blood cooled, as it is written: “From the shepherd of the stone of Israel” (Genesis 49:24). Who did so? (Who enabled Joseph to conquer his desire? ) “From the God of your father, and He will help you…blessings of breasts and of womb” (Genesis 49:25) – the blessings of your father and your mother.

Bereshit Rabbah 98:20

“His bow [kashto] sat firm [be’eitan], and the arms of his hands were golden, by the hands of the mighty One of Jacob, from there, from the Shepherd of the stone of Israel” (Genesis 49:24). “His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius. (Aksilo – until [ad] Kislev) Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]? (That you are not included as one of the patriarchs (Maharzu; cf. Matnot Kehuna, Etz Yosef). ) It is the passion [kashyut] that you experienced with your master’s wife. (This is according to the opinion that initially Joseph wished to consort with her.) Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened. (Joseph experienced arousal for Potifar’s wife but then subdued his passion and became relaxed once again. ) That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto]. “And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails. “From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25). “By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood. Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel, (A reference to his mother, Rachel, who was the cornerstone of the home of Jacob, i.e. Israel (Matnot Kehuna). ) and it cooled his blood. Who caused this? “From the God of your father.” “Above [me’al]” – this is Azkarot that is in Baal. (The reference is to a location of high altitude at the edge of the border of the territory of Joseph in the Land of Israel (Etz Yosef). ) “Lying beneath” – this is Beit She’an, in Beit HaSherai. (A low-lying area in the territory of Joseph. Both Azkarot and Beit She’an had excellent produce (Etz Yosef; cf. Rabbi David Luria). ) “Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals. You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed. “The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26). “The blessings of your father” – those who taught me and those who conceived me. “Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam] (The patriarchs.) desired [nitavu]. “They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come. “On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir]. (The term nazir can mean separating, or something that is separated (see, e.g., Leviticus 22:2; Isaiah 1:4), and so too, Joseph was separated from his brothers. ) Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.

Esther Rabbah 7:10

“It was contemptible in his eyes to lay hands on Mordekhai alone, for they had told him of Mordekhai’s people; Haman sought to destroy all the Jews that were in the whole kingdom of Aḥashverosh, the people of Mordekhai” (Esther 3:6). “It was contemptible [vayyivez] in his eyes to lay hands on Mordekhai alone” – contemptible one son of contemptible one. It is written there: “Esau showed contempt [vayyivez] to the birthright” (Genesis 25:34), and here it is written: “It was contemptible in his eyes.” “Haman sought to destroy all the Jews” – Rabbi Shimon ben Yosei ben Lakonya said: In this world, Israel was likened to rocks, as it is stated: “For from the top of rocks I will see them” (Numbers 23:9); “look to the rock from which you were quarried” (Isaiah 51:1). They were likened to stones, as it is stated: “From the shepherd of the stone of Israel” (Genesis 49:24); “the stone that the builders rejected” (Psalms 118:22). The nations of the world were likened to pottery; that is what is written: “He will break it as a potter’s jug is broken” (Isaiah 30:14). If a boulder falls on a clay pot, woe to the pot; if the pot falls on a boulder, woe to the pot; one way or the other, woe to the pot. So it is regarding anyone who confronts them [the Jews]; he will receive his just deserts from them. And so it says in Nebuchadnezzar’s dream: “That a stone was hewn from the mountain, not with hands, and it crushed the iron, the bronze, the clay” (The stone will destroy the image made of the different materials, each representing an empire that will be destroyed.) (Daniel 2:45). Rabbi Ḥiyya bar Yannai said: If the royal purple is sold in the marketplace, woe to the buyer and woe to the seller. Likewise, Israel is the royal purple in which the Holy One blessed be He glories; that is what is written: “My servant Israel, that I glory in you” (Isaiah 49:3); if they are sold, woe to the seller and woe to the buyer. To what is the wicked Haman comparable? To a bird that made a nest on the seashore and the sea swept away its nest, and it said: ‘I will not move from here until the sea becomes dry land and the dry land becomes sea.’ What did it do? It would take water from the sea in its mouth and pour it on the land, and would take dirt from the land and cast it into the sea. Its fellow came and stood alongside it and said to it: ‘Luckless and unfortunate one! Ultimately, what can you accomplish?’ So said the Holy One blessed be He to the wicked Haman: ‘World class fool! I said I would destroy them, so to speak, and could not, as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23), and you said “to destroy, to kill, and to eliminate” (Esther 3:13) [them]. By your life, your head will be severed instead of their heads, as they are destined for deliverance and you for hanging.’

Esther Rabbah 7:11

“In the first month, that is, the month Nisan, in the twelfth year of King Aḥashverosh, he had cast a pur, that is, the lot, before Haman for each day and for each month, to the twelfth month, that is, the month Adar” (Esther 3:7). “In the first month, that is, the month Nisan” – it is taught: When the wicked Haman sought to eliminate Israel, he said: ‘How can I gain control over them? I will cast lots.’ The Holy Spirit cried out: “Over My people they cast lots” (Joel 4:3). The Holy One blessed be He said to him: ‘Wicked one son of wicked one, your lot is drawn to be hanged.’ “He cast a pur, that is [hu], (The midrash is claiming that pronoun hu refers to Haman: He cast a pur; upon him was the lot.) the lot” – upon him the lot fell. Why? “Indeed, the rod of wickedness will not rest upon the lot of the righteous, lest the righteous extend their hands for wrongdoing” (Psalms 125:3). First, he cast a lot for the days, as it is stated: “for each day.” He cast the lot on Sunday. Its [Sunday’s] angel stood before the Holy One blessed be He and said: ‘Master of the universe: The heavens and the earth were created on me [my day], and You said: “truly My covenant is day and night, have I not set the statutes of heaven and earth?” (Jeremiah 33:25). There is a covenant in their flesh, as it is written: “You shall observe My covenant [you and your descendants that are after you for their generations…circumcise for yourselves every male]” (Genesis 17:9–10), and it is written: “My covenant shall be in your flesh” (Genesis 17:13). And there is a covenant in their mouths, that is the Torah, as it is written: “The book of the Torah shall not depart from your mouth” (Joshua 1:8). And You said: “If the heavens above can be measured and the foundations of the earth below probed…”( Jeremiah 31:37) and it is written: “[when these laws should ever be annulled before Me, says the Lord,] so too will the descendants of Israel cease from being a nation before Me all the days” (Jeremiah 31:35), and this wicked one seeks to eliminate them? Uproot the heavens and the earth first, and then annihilate them.’ He cast the lot on Monday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: On the second day you separated the upper waters from the lower waters, and likewise, Israel is separated from the nations. That is what is written: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26), and this wicked one wants to eliminate them? Overturn the upper and the lower worlds and then annihilate them.’ He cast the lot and it fell on Tuesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The third day – on it, seeds were created, from which Israel separates teruma and tithes, and on it trees were created, with which Israel lauds you. That is what is written: “You shall take for you on the first day: The fruit of a pleasant tree…” (The verse refers to the four species; a palm branch, an etrog, myrtle branches and willow branches, that are taken on Sukkot.) (Leviticus 23:40). On it the waters were gathered into the sea [during Creation], and the sea split into twelve segments for Israel’s sake. Now, if Israel is eradicated, how do we exist?’ He cast the lot on Wednesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fourth day – on it the lights were created to provide light for Israel’s use; that is what is written: “Nations will walk by your light and kings by the aura of your shining” (Isaiah 60:3), and on it the stars were created, and your children were likened to stars; if You eliminate them, how do we exist?’ He cast the lot on Thursday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fifth day – on it were created birds [and animals], from which you commanded to present offerings, and with which You grant atonement to and are reconciled with people; if they are eradicated, who will present an offering?’ He cast the lot on Friday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The sixth day – on it Adam the first man was created, and you called Your children by his name; that is what is written: “You, My flock, flock of My pasture, you are men [Adam]” (Ezekiel 34:31). If you seek to uproot them, uproot all men and then let him [Haman] gain control over them.’ He cast the lot on Shabbat. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The Shabbat day – on it all your creations were completed and perfected; that is what is written: “God completed on the seventh day” (Genesis 2:2), and it is written: “It is a sign between Me and the children of Israel forever” (Exodus 31:17). If you seek to uproot them, uproot the Shabbat and cancel it; then eliminate them.’ Once that wicked one saw that the lot would not fall on the days, he moved to months. He began with the month of Nisan, and the merit of Passover arose. Iyyar had the merit of Pesaḥ sheni, (This refers to the fourteenth of Iyyar, when those who had been impure or were too distant from the Temple on the fourteenth of Nisan, could present the Passover offering.) and the merit of the manna that was provided to Israel on the fifteenth of the month. Sivan had the merit of the Torah. Tammuz had the merit of the land. (The allusion is obscure. It perhaps refers to the fact that Ezra came to the Land of Israel on the first of that month (Ezra 7:8-9). Alternatively, there are midrashic traditions that Joshua stopped the sun in his war with the five Emorite kings during that month (Seder Olam Rabba:11).) Furthermore, why didn’t the lot fall on Tammuz and Av? Because they said to the Holy One blessed be He: Master of the universe, the calamities that befell your children in us, five in Tammuz and five in Av, are enough. The possibility of Elul arose – [but it had] the merit of the completion of the wall of Jerusalem that was completed during it. That is what is written: “The wall was completed on the twenty-fifth of Elul” (Nehemiah 6:15). There was also the merit of the animal tithe, as it is taught there: On the first of Elul is the New Year for the animal tithe (Mishna Rosh HaShana 1:1). The possibility of Tishrei arose – [but it had] the merit of the shofar, Yom Kippur, and the festivals. The possibility of Marḥeshvan arose – [but it had] the merit of Sarah our matriarch, who died during it. Kislev – [but it had] the merit of Hanukkah. The possibility of Tevet arose – [but it had] the merit of Ezra. That is what is written: “The exiles did so. Ezra the priest…sequestered themselves; [they convened on the first day of the tenth month to examine the matter]...they finished with all the men who had settled with foreign women” (Ezra 10:16–17). The possibility of Shevat arose – [but it had] the merit of the members of the Great Assembly. On the twenty-third of it [the month of Shevat] all Israel gathered over the concubine in Giva (Judges 19–21) and the idol of Mikha (Judges 17–18). The possibility of the first of Adar arose, and no merit was found for it. The wicked one began rejoicing. He then checked the signs of the Zodiac. Lamb [Aries] had the merit of the paschal lamb; that is what is written: “Each man, a lamb for each extended family, a lamb for each household” (Exodus 12:3). Bull [Taurus] – the merit of Joseph, who was called a bull, was found. That is what is written: “A firstborn bull is his majesty” (Deuteronomy 33:17). And the merit of an offering, as it is stated: “A bull, or a sheep, or a goat, when it is born…” (Leviticus 22:27). Twins [Gemini] – the merit of Peretz and Zeraḥ [the sons of Judah], who were called twins, was found in it; that is what is written: “And behold there were twins in her womb” (Genesis 38:27). Lion [Leo] – the merit of Daniel, who was from the tribe of Judah, who was called a lion, [was found in it], as it is stated: “A lion cub is Judah” (Genesis 49:9). Virgin [Virgo] – the merit of Ḥananya, Mishael, and Azarya, who were comparable to a virgin with whom no man was familiar other than her husband, [was found in it]; thus they did not change their God and their laws, and clung to their Judaism. Scales [Libra] – that is Job, as it is stated: “If only my anger were weighed” (Job 6:2). Scorpion [Scorpio] – that is Ezekiel, as it is stated: “And you sit among the scorpions” (Ezekiel 2:6). Bow [Sagittarius] – that is Joseph, as it is stated about him: “His bow remained taut” (Genesis 49:24). Kid [Capricorn] – that is Jacob, as it is stated: “And the hides of the kids of the goats” (Genesis 27:16). Bucket [d’li] [Aquarius ] – that is Moses, as it is stated: “And he drew water [dalo dala] for us” (Exodus 2:19). He arrived at the sign of Fish [Pisces], that serves during the month of Adar, and no merit was found for it. He immediately rejoiced and said: ‘Adar has no merit and its Zodiac sign has no merit. Not only that, but Moses their teacher died in Adar.’ And he did not know that Moses died on the seventh of Adar and Moses was born on the seventh of Adar. He said: ‘Just as fish swallow, so, I will swallow them.’ The Holy One blessed be He said to him: ‘Wicked one, fish sometimes swallow and sometimes are swallowed. Now, this man will be swallowed by the swallowers.’ Rabbi Ḥanan said: That is what is written: “It was reversed, so that it was the Jews who ruled over their enemies” (Esther 9:1). Rabbi Tanḥuma said: “But the Lord had not determined to expunge [the name of Israel]” (II Kings 14:27); rather, so He spoke: “For I will expunge the memory of Amalek” (Exodus 17:14).

Mekhilta DeRabbi Yishmael, Tractate Amalek 1:32

"and his hands were steadfast until the sun set": We are hereby apprised that he was (occupied with prayer and) fasting (until sunset). These are the words of R. Yehoshua. R. Eliezer Hamodai sys: The sin (of Israel) weighed down Moses' hands and he could not support them. What did he do? He turned to the deeds of the patriarchs, viz. "and they took a stone and they placed it beneath him": "and they took a stone" — the deeds of the patriarchs (viz. Genesis 49:24). "and he sat upon it (feminine) — the deeds of the matriarchs. ...

Midrash Tanchuma Buber, Ki Tisa 12:3

(Exod. 31:18, cont.:) TABLETS OF STONE (even), by virtue of Jacob, of whom it is written (in Gen. 49:24): FROM THERE THE SHEPHERD, THE ROCK (even) OF ISRAEL. (On reading these words as an allusion to Jacob, see above, 7:6, and the note there.)

Midrash Tanchuma Buber, Terumah 6:2

Another interpretation: Why was it likened to iron and clay? Just as iron is hard, so is this wicked kingdom hard. And why is it like clay? Because the Holy One is going to break it like clay, as stated (in Is. 30:14): HE SHALL BREAK IT AS A POTTER'S VESSEL IS BROKEN…. Now < Daniel > had seen the Messianic King, as stated (in Dan. 2:34): YOU LOOKED ON UNTIL A STONE WAS CUT OUT WITHOUT THE USE OF HANDS…. Resh Laqish said: This is the Messianic King. (Ibid., cont.:) THEN IT STRUCK THE STATUE ON ITS FEET, all the kingdoms, which were set in the statue. Now by virtue of what is the Messianic King likened to a stone (even)? By virtue of Jacob, < of whom > (“Of whom” is the reading in Tanh., Exod. 7:7.) it is stated (in Gen. 49:24): FROM THERE THE SHEPHERD, THE ROCK (even) OF ISRAEL (In the biblical context these words would naturally refer to the Holy One, but the midrash understands them as an allusion to Jacob, as does Rashi, ad loc. So also below, 9:12.) (Dan. 2:45:) < BECAUSE YOU SAW> THAT A ROCK (even) WAS CUT FROM THE MOUNTAIN, so that it consumes the whole world, as stated (in Is. 11:4): AND HE SHALL SMITE THE EARTH WITH THE ROD OF HIS MOUTH. In that hour Israel shall dwell in tranquillity and security, as stated (in Ezek. 28:26:) AND THEY SHALL DWELL ON IT (their own soil) IN SECURITY.

Midrash Tanchuma Buber, Vayigash 3:1

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM. This text is related (to Job 41:8 [16]): ONE IS SO NEAR TO THE OTHER THAT NO AIR CAN COME BETWEEN THEM. This refers to Judah and Joseph, for in whatever Joseph prided himself, Judah came and vanquished, as stated (in Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. To what were they comparable? (Tanh., Gen. 11:3.) To a bull that went out; and, when all the beasts fled from him, he kicked (rt.: B'T) at one and gored at another. Then came the lion, but he did not stand up to him. Rather, when the lion appeared and sought out the bull, he was not to be found. So Joseph is likened to the bull, as stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. The tribes also have been likened to beasts, and Joseph was priding himself as being over them and despising (rt.: B'T) them. (According to Gen. 42:7) HE BECAME A STRANGER TO THEM. Then goring at a particular one, (according to Gen. 42:24) HE TOOK SIMON FROM THEM. He acted so only until the lion came, < for > (according to Gen. 49:24) JUDAH IS A LION'S WHELP. He sought him out as the bull, but he was not to be found. Rather (according to Gen. 45:1): JOSEPH COULD NOT RESTRAIN HIMSELF. Why? (Prov. 30:30:) THE LION IS THE MIGHTIEST AMONG THE BEASTS, AND RETREATS BEFORE NONE, even because it is written of him (in Gen. 47:12): AND < JOSEPH > SUSTAINED < HIS FATHER AND HIS BROTHERS >. (One would expect some saying about Judah. Buber’s note here suggests that SUSTAINED be read as two words, apart from the biblical context, and interpreted as “All in all,” i.e., the lion is “all in all” in the world of beasts. Cf. Tanh., Gen. 11:3: “Who has stood facing a bull? The lion, as stated (Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM.”) Also in the world to come a fighting Messiah is going to arise from Joseph, but a Messiah who is to arise from Judah will be stronger than he, as stated (in Zech. 10:6): I WILL STRENGTHEN THE HOUSE OF JUDAH, < BUT THE HOUSE OF JOSEPH I WILL SAVE >.

Midrash Tanchuma, Eikev 10:1

Two tablets of stone (Deuteronomy 10:1): Corresponding to a groom and bride; corresponding to two ushers/benefactors; corresponding to heaven and earth; corresponding to two scribes; corresponding to two Torahs, the written Torah and the oral Torah; corresponding to two worlds, this world and the world to come, as it is stated, "two tablets". Rabbi Chanina said, "It is written 'tablets,' that neither was bigger than the other, but rather both of them were equal; and the carving of both was as one (at the same time)." Another interpretation: "Tablets (luchot) of stone," that anyone who does not make his life (lechayav) like this stone, does not merit words of Torah. Another interpretation: "Tablets of stone," because the majority of the deaths prescribed in the Torah are by stoning. Another interpretation: "Tablets of stone," in the merit of Yaakov, of whom it is stated (Genesis 49:24), "from there, the shepherd, the stone of Israel." Another interpretation: "Tablets of stone," in the merit of the Temple, as it is stated (Isaiah 28:16), "Behold, I will found in Zion stone." And Reish Lakish says, "In the merit of Moshe who was called a stone, as it is stated (Daniel 2:34), 'as a stone was hewed out [...].'" "Like the first ones" (Deuteronomy 10:1). As the first ones were given with a voice of voices, so were the second ones. As the first ones were given with six hundred thousand, so were the second ones. But behold, it is written (Exodus 34:3), "And no one may go up with you." But rather, the Holy Blessed One brought out six hundred thousand from Moshe our teacher at that time. As so is it written in the Book of Chronicles (I Chronicles 23:17), "The sons of Rechavya were very numerous (literally, above)." And our rabbis expounded, "Above six hundred thousand." "And come up to Me on the mountain; and make an ark of wood" (Deuteronomy 10:1). But Moshe did not do this, but rather he made an ark of wood, and afterwards went up the mountain and took the tablets, as it is stated (Deuteronomy 10:3-4), "I made an ark of acacia wood [...] and I went up the mountain [...]. And He wrote on the tablets."

Midrash Tanchuma, Terumah 7:4

He (Daniel) saw the coming of the Messiah (in his vision), as Daniel said: Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them in pieces (Dan. 2:34). R. Simeon the son of Lakish contended: This verse refers to the Messiah. Smote the image alludes to all the kingdoms that serve idols. Why is the rule of the Messiah likened to stone? It is likened to stone because of the Torah in which Israel labors, as it is said: The two tables of the testimony, tables of stone, written with the finger of God (Exod. 31:18). Another explanation as to why it is likened to a stone. It is because of the merit of Jacob, concerning whom it is written: From thence, from the Shepherd, the Stone of Israel (Gen. 49:24).

Midrash Tanchuma, Terumah 7:5

Another explanation. He is likened to stone because it destroyed a heart of stone, as it is written: And I will remove the stony heart out of their flesh, and will give them a heart of flesh (Ezek. 36:21). Which smote the image (Dan. 2:34) indicates that He will put an end to all the nations, as is said: And he shall smite the land with the rod of His mouth (Isa. 11:4). At that time Israel will dwell in ease and security in the world, as it is stated: And they shall dwell safely therein, and shall build houses, and plant vineyards therein; yea, they shall dwell safely (Ezek. 28:26).

Otzar Midrashim, Midrash Temurah 1:20

Opposition 14) And a time to gather stones - corresponding to And He led Israel through its midst, and He brought them to Mount Sinai and gathered them and stationed them around Mount Sinai, as it says "And you shall set bounds for the people round about" (Exodus 19:12), and Israel are called "stones" as it says "From there is the Shepherd, the Stone of Israel" (Genesis 49:24), "The stone despised by the builders" (Psalms 118:22), and they received the Torah which is life forever - for His kindness endures forever.

Pirkei DeRabbi Eliezer 32:16

Rabbi Jehudah said: Isaac blessed Jacob with ten blessings concerning the dews of heaven and the corn of the earth, corresponding to the ten words whereby the world was created, as it is said, "And God give thee of the dew of the heaven" (Gen. 27:28); "Let peoples serve thee, …" (Gen. 27:29). When Jacob went forth from the presence of his father Isaac, he went forth crowned like a bridegroom, and like a bride in her adornment, and the quickening dew from heaven descended upon him, and refreshed his bones, and he also became a mighty hero; therefore it is said, "By the hands of the mighty Jacob, from thence is the shepherd, the stone of Israel" (Gen. 49:24).

Pirkei DeRabbi Eliezer 39:6

Three people conquered their passion before their Creator, and they were Joseph, Boaz, and Paltê, son of Laish. It was fit that twelve tribes should have arisen from Joseph, as it is said, "And the seed of his hands was active" (Gen. 49:24), but there remained two (tribes), Manasseh and Ephraim. The woman brought grave charges against him to vex him, and he was confined in prison for ten years. There he interpreted the dreams of the servants of Pharaoh, (he interpreted for) each one according to his dream just as though the events were taking place before him, as it is said, "And it came to pass, as he interpreted to us, so it was" (Gen. 41:13).

Shemot Rabbah 13:1

“The Lord said to Moses: Come to Pharaoh, as I have hardened his heart, and the heart of his servants, in order to place these signs of Mine in their midst” (Exodus 10:1). “The Lord said to Moses: Come to Pharaoh” – that is what is written: “The heft of a stone and the weight of sand, but the anger of a fool is heavier than both” (Proverbs 27:3). Avnimos the weaver asked our Rabbis, of blessed memory; he said to them: ‘The earth, how was it created initially?’ They said to him: ‘No one is expert in these matters, but go to Abba Yosef the builder.’ He went and found him standing on scaffolding. He said to him: ‘I have a question to ask you.’ He said to him: ‘I cannot descend because I am a day laborer, (And my time is not my own. ) but ask what you want to ask.’ He asked: ‘How was the earth created initially?’ He said to him: ‘The Holy One blessed be He took dirt from beneath the Throne of Glory and cast it on the water, and it became earth. The small pebbles that were in the dirt became mountains and hills, as it is stated: “When the dirt turns into a mass, and the clods cleave together”’ (Job 38:38). This is clear in the ears of people, (It is readily understood.) as it is stated: “The heft of a stone and the weight of sand.” What is “the heft of a stone”? One who sees the mountains and the hills, does he not say: How did the Holy One blessed be He create these? What is “the weight of sand”? The sand upon which the water stands from above, and it is under it and bears it. The Holy One blessed be He says: It appears heavy in the eyes of people, and they view it as though it is wearying for Me, but it is not wearying, as it is stated: “He does not tire and does not weary” (Isaiah 40:28). What wearies Me? One who angers me with idle chatter, as it is stated: “You wearied the Lord with your words” (Malachi 2:17). That is “but the anger of a fool is heavier than both.” Another interpretation: “The heft [koved] of a stone” – the Holy One blessed be He said: I honored [kibadti] Israel, who are called stone, as it is stated: “From the Shepherd of the stone of Israel” (Genesis 49:24). “The weight [netel] of sand” – this is Israel, who were analogized to sand, as it is stated: “The number of the children of Israel will be like the sand of the sea” (Hosea 2:1), and I have elevated them in the world, and I said: One who touches them touches the pupil of his eye. (Based on the verse in Zechariah (2:12): “One who touches you touches the pupil of his eye.” ) Rabbi Yehoshua says: It is a textual emendation; “My eye” is written. (The verse means to say: “One who touches you touches the pupil of My eye,” but out of respect for God, the verse was phrased “his eye.” ) They arose and angered Me and I sought to eliminate them and to cast them from before Me, but I said [I will not destroy them,] so that Pharaoh the wicked will not say: He was unable to deliver them so he stood against them and killed them. That is “but the anger of a fool is heavier than both.” That is “as I have hardened his heart.”

Shemot Rabbah 41:6

Another matter, “He gave to Moses,” Rabbi Abahu said: All forty days that Moses spent above, he would study Torah and forget. He said to Him: ‘Master of the universe, I have forty days and I do not know anything.’ What did the Holy One blessed be He do? After he completed forty days, the Holy One blessed be He gave him the Torah as a gift [matana], as it is stated: “He gave [vayiten] to Moses.” Did Moses learn the entire Torah? It is written regarding the Torah: “Its measure is longer than the earth and broader than the sea” (Job 11:9), and Moses learned it in forty days? Rather, the Holy One blessed be He taught Moses the fundamental principles [kelalim]. That is, “as He concluded [kekhaloto] speaking with him.” “The two tablets of Testimony,” what is the reason for two tablets? They correspond to the heavens and earth. They correspond to the bride and the groom. They correspond to the two attendants. (The groomsman and the maid of honor who attend to the groom and the bride respectively.) They correspond to this world and the World to Come. “Two tablets [luḥot] of Testimony,” Rabbi Ḥanina said: Luḥot is written without a vav, as one was not larger than the other. (Because the word luḥot is written without any vavs, it can be vocalized luḥat, which is a singular term. This is in order to indicate that they were identical.) “Stone tablets,” – why of stone? It is because most of the punishments in the Torah are by stoning. That is why it is stated: “Stone tablets.” Alternatively, “stone tablets,” due to the merit of Jacob who was called stone, as it is stated: “From there the shepherd, the stone of Israel” (Genesis 49:24). (Jacob is the foundation stone of the Jewish people.) Alternatively, stone tablets,” anyone who does not render his life like this stone (Anyone who does not live a hard, demanding life.) will not merit the Torah.

Yalkut Shimoni on Torah 145:17

“…that he did not obey her…” (Bereshit 39:10) Rebbe said: he listened to her but the Holy One brought the likeness of his father and he was embarrassed and fled. The second time he went in (to her) the Holy One lifted up the foundation stone and said to him, ‘if you touch her, behold I will throw it down and destroy the world!’ This is what is written, “…and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel.” (Bereshit 49:24) R’ Shmuel bar Nachmani said in the name of R’ Yochanan: anyone who does one commandment in this world, it precedes him and goes before home in the World to Come as it says, “…and your righteousness shall go before you…” (Isaiah 58:8) and anyone who transgresses one transgression in this world it clings to him and goes before him to the Day of Judgement as it says, “The paths of their way are held [by them]; they go up in waste and are lost.” (Job 6:18)

Musar

Adam interfered with the mystical properties of grapes by consuming their juice, leading to the loss of holiness and falling into a deep pit of emptiness. This act of sin resulted in the destruction of the species at the time of the deluge, but Noach was saved due to his righteousness, becoming the foundation of the present universe.

Shenei Luchot HaBerit, Torah Shebikhtav, Noach, Torah Ohr 4

Adam ruined this state of affairs by interfering with the סוד היין, the mystical properties of the grapes. [I suppose that this is based on the tree of knowledge having been a grape bearing tree. Ed.] He followed an evil path by squeezing a cluster of grapes (and consuming its juice). Had he not done so, that "wine" would have remained in the state of what our sages call the יין המשומר בענביו, "the wine that remained preserved within its grapes (compare Berachot 34).” In that event he would have been like "the cistern that does not lose a single drop” [hyperbole for total recall, see Avot 2,11. Ed.]. He would have retained all the holiness that had been his when he was created. When Adam sinned, he did not only lose some of his former glory, fall from a "high roof" (to the ground), but he fell into a "very deep pit" (below the ground). This was a בור רק, an empty pit [allusion to the pit Joseph had been thrown in. Genesis 37,24], since it did not even contain the ingredients for the survival of the species. The species was wiped out at the time of the deluge as a direct consequence of Adam having polluted that "drop of sacred semen," and made it "evil smelling." Due to G–d's personal intervention, Noach was saved seeing he was righteous, and the righteous are the foundation of the universe. The present universe was founded by him as a result.

Quoting Commentary

Ramban explains that the "great hand" seen by the Israelites in Exodus 14:31 represents the attribute of justice that God used to punish the Egyptians, similar to the manifestation of God's power as fire and a smashing right hand. Ibn Ezra suggests that Aaron died at Moserah, not Mount Hor, based on the rabbis' explanation that Israel backtracked in Numbers 20. Rabbeinu Bahya explains that the two Tablets of Testimony symbolize heaven and earth, and the stone tablets were given to Israel through the merit of the Holy Temple. Or HaChaim discusses how Joseph missed the opportunity to become the founding father of twelve tribes due to Potiphar's wife's actions. Haamek Sheilah highlights the love of Torah as the strongest form of love, representing the relationship between individual souls of Israel and God. Da'at Zekenim connects the stone tablets to the merit of Yaakov, the Temple, and the future Messiah.

Da'at Zekenim on Deuteronomy 9:9:1

לוחות אבנים, “Tablets hewn of stone.” Anyone who does not make his jaws hard as stone in order to study Torah, will not truly merit the Torah. Or; most death penalties decreed by the Torah involve the stoning of the victim. Still another interpretation: the Jewish people received the Tablets through the merit of Yaakov who has been described as אבן ישראל משם רועה, “from thence the shepherd, stone of Israel.” (Genesis 49,24) A further interpretation; it is due to the merit of the Temple.” Rabbi Shimon says it is because of the merit of the King Messiah. He bases himself on a verse in the Book of Daniel: 2,34, חזה הוית עד די אתגזרת אבן די לא בידין, “as you watched a stone was hewn without hands;” (compare Tanchuma, section 10 on our portion)

Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 5:5

However, we still do not understand the previously cited statement of R. Nassan. Why did R. Nassan state, “There is no love like the love of Torah”? Should he not have stated that “There is no love like the love of the Holy One, blessed be He?” In chapter 8 of Song of Songs it is written: “Love [for You] is as strong as death,” for it is the nishmisa de-nishmatin, “the soul of the souls” (this is the language of the Zohar on the Torah portion of Beha’alosecha 152b). [In other words, it is as if God is the Soul consisting of the souls] of Israel. [God] is the origin of both the Torah and Israel. (In Ha’amek Davar on Gen. 49:24 and Deut. 32:9, the Netziv writes that nishmisa de-nishmatin expresses the relationship between the individual souls of Israel and God similar to how different strands are combined to make a rope. The individual souls of Israel are like the strands that dangle from one end of a rope – which, although they are separate, are bound to God in a manner similar to the way these individual strands are twisted together to form a tight and solid mass at its other end.)

Ibn Ezra on Deuteronomy 10:6:1

AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH-BENEJAAKAN TO MOSERAH; THERE AARON DIED. This verse is placed here (Amidst the account of the golden calf.) because Moses said, And I prayed for Aaron also the same time (Deut. 9:20). (Saying, And I prayed for Aaron also at that time, Moses indicated that Aaron did not go along with those who worshipped the calf.) Moses indicated that Aaron did not die until the fortieth year (Num. 33:38). (And not after the incident of the golden calf, for God accepted Moses’ prayer.) Moses’ statement, At that time the Lord separated the tribe of Levi (v. 8), which took place at Mount Sinai (Not after the death of Aaron.) as I explained in the Torah portion which opens with And The Lord Spoke (Num. 1:1), (See I.E. on Num. 3:1.) is proof that this is its meaning. (That our verse is a parenthetical statement.) The early authorities (The rabbis of the Talmud.) tell us that Israel backtracked. (According to Num. 20:22-29, Aaron died at Mount Hor, not at Moserah. Furthermore, Num. 33:31 tells us that Israel journeyed from Moseroth to Bene-jaakan. The rabbis identify Bene-jaakan with Beeroth-benejaakan and Moserah with Moseroth. Additionally, the rabbis identify Hor-haggidgad (Num. 33:32) with Gudgod (v. 7). Thus according to the rabbis, verses 6 and 7 contradict Num. 33:31,32. The rabbis solve the contradictions by saying that Israel backtracked from Mount Hor to Moserah. See Rashi: “Moses reproved Israel saying that when Aaron died on Mount Hor at the end of 40 years and the clouds of glory departed you feared war with the king of Arad, and you appointed a leader that you might return to Egypt, and you turned backwards 8 stages unto Bene-jaakan and from there to Moserah. There the sons of Levi fought with you, and they slew some of you, and you some of them, until they forced you back on the road along which you had retreated. From Moserah you returned to Gudgod, (Num. 33:33), that is identical with Hor-haggidgad (v. 8).” Also, see Yerushalmi Sotah, chapter 1, Hal. 10; Yoma, Chap 1, Hal. 1; Seder Olam, chapter 9.) However, what shall we do with the clause, there Aaron died, and there he was buried? (Which indicates that Aaron died and was buried at Moserah.) Rabbi Isaac ibn Giat the Spaniard, (An eleventh-twelfth century scholar. He was a student of Rabbi Samuel Ha-Nagid and the teacher of Rabbi Moses ibn Ezra.) of blessed memory, says that the meaning of sham (there) is then. (At that time.) He says that mi-sham (from thence) in misham ro’eh (from thence, from the shepherd) (Gen. 49:24) is similar. There is no need for this interpretation. On the contrary, I believe that Beeroth-benejaakan is not to be identified with Bene-jaakkan; neither is Moserah the same as Moserot (Num. 33:31). (Thus our verse does not contradict Num. 33:31.) In reality Kadesh (Not Bene-jaakan, for Num. 33:37 relates that Israel journeyed from Kadesh to Mount Hor.) is called the wilderness of Beeroth-benejaakan, and the wilderness of Mount Hor is called Moserah. (Hence our verse does not contradict Num. 20:22-29.) There are many such examples. (Where a place has two names and Scripture refers to it in one place by one name and in another place by another name.) Do you not see that Scripture says the wilderness of Shur (Ex. 15:22)? However, in another place Scripture refers to it as the wilderness of Etam (Num. 33:18). (See I.E. on Ex. 15:22 (Vol. 1, p. 309).)

Malbim on Job, Introduction 12

Moreover, how can Job reply to him: it is the lot of the wicked man - it is from God; ...that if he has many sons - it is for the sword; ...though he heap up money like dirt; ...he may prepare, but the just shall wear it? (Job 27:13-17) For these are the very words of his opponents and their reply regarding the punishment of the wicked. He had been in full cry after them (Jeremiah 12:6) throughout the debate; his bow had remained resolute (Genesis 49:24). So why does he himself now break the bow's flashing shafts (Psalms 76:4) and speak as had his opponents, contradicting everything he himself had said previously?

Or HaChaim on Exodus 1:5:2

Perhaps we have here an oblique reference to the comment in Sotah 36 that it had been planned originally that Joseph would become the founding father of twelve tribes and that it was only due to the attempts of Potiphar's wife that he forfeited this opportunity as per Genesis 49,24. We know already that but for that unfortunate circumstance Joseph himself would have founded twelve tribes. The Torah expresses regret over that missed opportunity and that as a result the number of Israelites who descended to Egypt were only 70. Had Joseph become the founding father by fathering twelve tribes in the land of Canaan, many more Israelites would have been the basis of what was to become the Jewish nation. The Torah streses ויוסף היה, "and Joseph was already in Egypt," i.e. prematurely, before he could complete the task assigned to him as founder of the nation.

Or HaChaim on Genesis 47:29:6

The souls G'd allocated to people are the gemstones referred to in the parable. This is the mystical dimension of Genesis 49,24: משם רועה אבן ישראל, that by means of the instruments placed at our disposal by G'd, i.e. the Torah and the commandments, we have been given the insights to conduct our lives in such a manner that the sparks making up the soul can be strengthened. The Zohar, part one section 82 describes that the condition of the soul is improved in proportion to the performance of good deeds and abstention from sins by the personality it inhabits. This is equivalent to the intricate jewelry described in our parable.

Or HaChaim on Leviticus 19:3:1

איש אמו ואביו תיראו, "Each one of you shall fear his mother and father." The reason the Torah wrote this commandment next to the commandment to be holy is also related to the legislation about forbidden sexual unions. Our sages in Sotah 36 interpret Genesis 49,24: "and his arms were made firm by the hand of the Mighty One of Jacob" as a reference to how his father's image helped save Joseph from the temptation he experienced at the hands of the wife of Potiphar. At the critical moment, when Mrs Potiphar grabbed hold of Joseph's tunic, he saw a vision of his father's face outside the window. This caused him to resist the advances of Mrs Potiphar and to leave the tunic in her hand and flee her presence. According to the Talmud, Joseph's semen escaped via his hands instead of via his male organ, etc. I have heard it said in the name of Kabbalists (Kav Hayashar chapter 2) that the image of one's father's face strengthens the forces of sanctity within his son and helps him resist becoming a victim to temptation involving sexual abominations. The reason the Torah speaks about "his mother and his father you shall fear," at this juncture close to chapter 18 is that anyone in the throes of carnal temptation should summon up the image of his parents before his eyes. He will find that this will help him resist the temptation.

Rabbeinu Bahya, Bereshit 48:15:3

A kabbalistic approach sees in this blessing an allusion to all ten emanations. The wordsאשר התהלכו אבותי לפניו ה-אלו-הים embody the attributes חסד וגבורה, the outstanding qualities of Avraham and Yitzchak seeing that it is such an unusual way of phrasing the blessing. We would have expected Yaakov to say ה-אלו-הים אשר הלכו לפניו אברהם ויצחק. The fact that Yaakov added the words אבותי are a reference to the names of the attributes of G’d which had been revealed to Yaakov. A few words later he adds: ה-אלו-הים הרועה אותי; the word רועה is derived from ריע, companion. Yaakov referred to the attribute of G’d which had become manifest to him throughout the vicissitudes of his trouble-filled life. His שלום וריעות, “peace and serenity,” had been achieved only by means of that attribute of G’d. Psalms 80,2 alludes to this when the psalmist says: רועה ישראל האזינה, נוהג כצאן יוסף, “Give ear, O shepherd of Israel who leads Joseph like a flock!” He concludes his blessing with the words המלאך הגואל ...בקרב הארץ, “the angel who redeems me...may they proliferate like the fish within the land.” The word בקרב, is analogous to כי שמי בקרבו, “for My name is present within him (Exodus 23,21).” Had Yaakov begun his prayer with the words המלאך הגואל, this would have sounded heretical, as if he had prayed to the angel. Seeing that he commenced his prayer with the words ה-אלו-הים, there cannot be a suspicion that he addressed the angel as the one who should fulfill his prayer. A careful analysis of the wording used by Yaakov in verses 15-17 will demonstrate that this blessing is essentially the same as the one he extended to Joseph in verses 22-26. In the latter blessing Yaakov spoke of מידי אביר יעקב, “from the hands of the mighty One of Yaakov,” as being the source which רעה אבן ישראל, “shepherded the stone of Yisrael.” The words ידי are a reference to the two hands supporting the throne of Solomon, the attributes גדולה and גבורה respectively; these attributes were earlier referred to by the words אברהם ויצחק; the expression אביר יעקב which refers to תפארת ישראל, the attribute which combines the attributes of Avraham and Yitzchak respectively, is called אביר יעקב, in verse 24. Proof that the Torah speaks of a unique attribute of Yaakov is the fact that you do not find the expression אביר אברהם or אביר יצחק anywhere in the Torah. In our prayers we call upon this attribute when we say עננו אביר יעקב “answer us O mighty One of Yaakov” in the Selichot during the days preceding Rosh Hashanah and Yom Kippur. This attribute occurs only in connection with either יעקב or ישראל. In verse 24 it appears in both forms as אביר יעקב and as רועה אבן ישראל The overall meaning of verse 24 is that the source of Yaakov’s spiritual strength also known as תפארת ישראל is אבן ישראל, another name for כנסת ישראל, the “spiritual concept of the people of Israel.”

Rabbeinu Bahya, Devarim 21:1:6

A Kabbalistic approach: the whole procedure of “sacrificing” the עגלה ערופה to the attribute of Justice in its most severe manifestation aims at preventing this attribute which is poised to strike the community in whose proximity the murder occurred from causing harm. The reason the neck of the animal was chosen as the point of death is that it represents the “hardest,” most unbending part of the personality. Seeing that at this time G’d, as it were, turns His back (neck) on us, this calf does not have its throat slit as do the animals which are ritually slaughtered. The reason why this whole legislation is described in such detail is that the murder has occurred in Eretz Yisrael, on holy soil. The reason the Torah added the word בקר to the word עגלת בקר (a calf is always a junior בקר) is that this animal symbolises the חיה with the face of an ox in the prophet’s vision in Ezekiel 1,10. Sometimes the חיה described there as on the ”left,” does appear on the right, i.e. represents the attribute of Mercy. Although the calf must not have been worked, borne a yoke, it may impose such a yoke, burden on others (symbolically speaking). As to the words והורדו, “they shall bring it (the calf) down” (verse 4), this means that the elders shall drag the calf down to that valley. The words וערפו שם, reminds us of Genesis 49,24 משם רועה אבן ישראל, [if I understand correctly a reference to Joseph dragging down his family to Egypt, Joseph representing the “ox,” בכור שורו. Ed.]. The words את העגלה בנחל, mean that the calf is to be submerged in the waters of the brook of that valley. These waters are called נחלי אל, a reference to the emanations. The reason the Torah refers to the murdered person as חלל, usually understood as an empty space, is that he has been deprived of his souls, thus effectively making him “empty,” חלול. The word is also related to חולין, something profane, devoid of sanctity. The procedure is designed to eliminate the spirit of impurity outside the town in the field. This is why the Torah emphasizes נופל בשדה, “fallen in the field” (verse 1). The word חלל is an allusion to orbit, i.e. the revolving planets in their orbits; the slain person is perceived as having been on earth before in a different body. This may be the reason the Torah speaks of חלל באדמה instead of חלל בארץ. This whole procedure was performed by the priests, the Levites, seeing it is their function to settle strife and plague (verse 5). The words ריב and נגע refer to strife both in the terrestrial regions and in the celestial regions. The waters with which the elders wash their hands (verse 6) represent the waters of the attribute חסד which have their origin in a domain above that of the עגלה. The washing of the hands is to ensure that the elders will not be harmed by the attribute of Justice.

Rabbeinu Bahya, Shemot 14:31:4

It is important to understand the translation of Onkelos who renders את היד הגדולה, as ית גבורתא ידא רבתא, seeing that he adds the word גבורתא to his translation. He wanted to illustrate that the attribute of Justice which is part of the hand was what administered the punishment, whereas the attribute of Mercy which was co-opted was not in order to soften the Egyptians’ punishment but in order to save the Israelites. Nachmanides writes as follows in his commentary on this verse: According to דרך האמת we have to conclude that what is known as היד הגדולה was revealed to the Israelites while they were at the sea. This is a reference to the manifestation of G’d’s attribute of Justice at work against Egypt. The expression is not dissimilar to Deut. 4,36: “and on earth He has shown you His great fire.” This is a reference to His right hand which smashed the enemy (15,15,6). At that point this fire was described as G’d’s “arm” of which the prophet wrote (Isaiah 51,9) עורי עורי לבשי עוז זרוע ה’, ”Awake, awake! Put on the strength of Your arm O Lord;” “are not You the One who dried out the sea. Nothing is concealed from You” (verse 10). We have explained the words לבשי עז in our commentary on Genesis 49,24 מידי אביר יעקב.

Rabbeinu Bahya, Shemot 31:18:6

A Midrashic approach (Tanchuma Ki Tissa 16): The word two in “two Tablets of Testimony“ alludes to heaven and earth, bride and groom, the two friends assisting bride and groom each; the two worlds.” Rabbi Chanina said that the spelling of the plural לוחות without the letter ו in front of the letter ת at the end (which makes the uninitiated reader think the word is in the singular), is accounted for by the fact that both were of identical dimensions. The reason the raw material used for these Tablets was stone and not some more precious material was to hint at the fact that most serious sins carry with it the penalty of death through stoning. Another explanation for the fact that these Tablets were made of stone is in Genesis 49,24 where Yaakov blessed Joseph. He referred to משם אבן ישראל, “from there he (the foundation stone) known as Israel acted as shepherd.” This teaches that Yaakov was also known as אבן, and is an allusion to the fact that it was his merit which was instrumental in Israel securing for themselves these Tablets. Still another explanation: the Tablets were given to Israel through the merit of the Holy Temple. Isaiah described this Temple as אבן, stone, when he said הנני יסד בציון אבן, “Thus says the Lord G’d: ‘Behold I will found in Zion stone by stone a tower of precious cornerstones’” (Isaiah 28,16). Thus far Tanchuma.

Rabbeinu Bahya, Vayikra 13:2:2

A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]

Radak on Genesis 10:14:1

ואת...אשר יצאו משם פלשתים, it is not clear if the Philistines are the offspring of only the Kassluchim or from both the Patrussim and the Kassluchim who had intermarried among themselves so that the Philistines had genetic input from both these families. It is interesting that the expression שם or משם, i.e. expressions used to describe physical locations, origins, are also used elsewhere in a genetic sense such as in Genesis 49,24 משם רועה אבן ישראל, “from there he became the shepherd of Israel.”

Ramban on Deuteronomy 32:2:1

He states My doctrine shall drop as the rain, (Verse 2.) for that which he took from the heavens [i.e., the Written Torah] (Abusaula.) and His commandment upon the earth [i.e., the Oral Torah] (Abusaula.) shall drop upon Israel and distill upon them like dew. When I shall call the name of the Eternal in the heavens ascribe ye greatness to our G-d (Verse 3.) on earth — and he is speaking to all Israel [for it is they who are on earth]. Similarly, the “stone” of Joshua (Joshua 24:27. See Vol. I, p. 390.) alludes to this earth, for from thence is the Shepherd, the Stone of Israel. (Genesis 49:24. See Ramban ibid., in my Hebrew edition pp. 273-274.) I have already explained it. (Genesis 49:24. See Ramban ibid., in my Hebrew edition pp. 273-274.) So also, The stone which the builders rejected has become the chief corner-stone. This is the Eternal’s doing etc. (Psalms 118:22-23.) Therefore, Joshua said, Behold, this stone shall be a witness against us. (Joshua 24:27. See Vol. I, p. 390.) And so also, For behold the stone that I have laid before Joshua; upon one stone are seven facets etc. (Zechariah 3:9. Reference here is to Joshua the High Priest, who ministered in the early period of the Second Temple.) The student learned in the mysteries of the Cabala will understand.

Ramban on Exodus 14:31:1

AND ISRAEL SAW THE GREAT HAND. “I.e., the great power which the hand of the Holy One, blessed be He, had exercised. There are many meanings that are appropriate for the word yad (hand), but all of them signify the actual hand, and the interpreter must adapt the meaning according to the theme of the subject discussed.” Thus the language of Rashi. But Onkelos did not explain the great hand as referring to power, for he translated: “the might of the great hand.” And Rabbi Abraham ibn Ezra commented that it means “the great blow.” And so it also says, Behold, the hand of the Eternal is upon the cattle, (Above, 9:3.) [which means that a great plague will overtake them]; The hand of G-d was very heavy there, (I Samuel 5:11.) [which means that a great calamity befell the Philistines]. By way of the Truth, [the mystic teachings of the Cabala], the verse is stating that the great hand, which is the attribute of justice that G-d exercised upon the Egyptians, became revealed to them, since it was there inflicting punishment upon the Egyptians. This is like the verse, And upon earth He made thee to see His great fire. (Deuteronomy 4:36.) This is the right hand which dashes in pieces the enemy, (See further, 15:6.) and it is the arm of the Eternal, concerning which Scripture says, Awake, awake, put on strength, O arm of the Eternal; (Isaiah 51:9.) Art thou not it that dried up the sea? (Ibid., Verse 10.)

Talmud

Rabbi Meir explains that Joseph overcame his desire and his strength returned, as seen in his semen being emitted between his fingernails. Jacob did not kiss Joseph because he suspected him of moral impurity due to Potiphar's wife, but eventually kissed him upon seeing his sons born in wedlock. The Talmud also discusses Joseph's reaction to Potiphar's wife's advances and how he overcame them by seeing an image of his father or Rachel.

Jerusalem Talmud Horayot 2:5:5

(An explanation of the difficult verse Gen. 49:24 as describing Joseph’s reaction to the advances of Potiphar’s wife, as appendix on the difficulties of eliminating an unwanted erection. Gen.98(24).) It is written: His bow was sitting immobile. Rebbi Samuel bar Naḥman: his bow was spanned and relaxed. Rebbi Abun said, his semen spread out and came out from under his fingernails, the arms of his hands were excited. Rav Ḥuna in the name of Rav Mattanah, he lifted his eyes, saw the picture (Greek εἰκόνιον. It would not be impossible to vocalize אֵיקוֹנִיֹן. In B: “The picture of our father Jacob; immediately he cooled down.”) of his father, and cooled down immediately, from the hands of the noble Jacob. Rebbi Abin said, he also saw the picture of Rachel, from there the shepherd, the rock of Israel.

Sotah 36b:14

Immediately: “And his bow abode [teishev] firm” (Genesis 49:24). Rabbi Yoḥanan says in the name of Rabbi Meir: This means that his bow, i.e., his penis, returned [shava] to its strength, as he overcame his desire. The verse about Joseph continues: “And the arms of his hands were made supple” (Genesis 49:24), meaning that he dug his hands into the ground and his semen was emitted between his fingernails.

Sotah 36b:15

“By the hands of the Mighty One of Jacob” (Genesis 49:24): Who caused his name to be etched onto the stones of the ephod? It was only the might of Jacob. “From there, from the Shepherd, the Stone of Israel” (Genesis 49:24) means: From there, because of Joseph’s ability to withstand this trial, he merited to become a shepherd [ro’eh] of the Jewish people, as it is stated: “Listen, O Shepherd of Israel, who leads like the flock of Joseph” (Psalms 80:2).

Tractate Kallah Rabbati 3:19

BARAITHA. Subordinate your will to the will of Heaven; for so we find that Jacob did not kiss Joseph. GEMARA. Why did he not kiss him? He thought that, since he was away from home, women may have led him astray because of his beauty; as it is written, And he presented himself unto him, and fell on his neck. (Gen. 46, 29, which does not mention Jacob kissing his son.) [Joseph] wanted to kiss him but he would not let him do so, as it is written, And he wept on his neck a good while. (ibid., a good while is explained that Joseph kept on weeping but Jacob still did not kiss him.) That is to say, he [only] kissed him when he died, as it is written, And wept upon him, and kissed him. (ibid. L, 1.) Joseph said, ‘Thirty-nine years have [passed] before him (i.e. it was thirty-nine years since Joseph left home. As Jacob lived in Egypt seventeen years (ibid. XLVII, 28), Joseph must have been separated from his father twenty-two years.) and I have not kissed my father’s mouth, and now shall I bury him without kissing him?’ That is the meaning of what is written, And Israel beheld Joseph’s sons and said: Who are these? (ibid. XLVIII, 8.) Did he not know until then who they were? But [Jacob] inquired of him whether they had been born in wedlock, (lit. ‘with a kethubah’, i.e. according to the Hebrew marriage law.) and when he showed him the kethubah his mind became at rest and he kissed them for the sake of Joseph. Raba said: Infer from this that [Joseph] was aroused sexually by her; (viz. Potiphar’s wife (ibid. XXXIX, 7ff), otherwise Jacob would not have doubted Joseph’s moral purity.) for should you say that he was not aroused by her, it has been taught: (B.M. 83b (Sonc. ed., pp. 478f.). The reference is to the story of R. Eleazar b. Simeon, who had a man arrested because of his insolence towards him and subsequently hanged. R. Eleazar regretted his action, but was assured by his disciples that the man must have been guilty of a capital crime. On hearing this, he felt relieved and reassured that his own body would not decompose after his death.) He laid his hand upon his heart (lit. ‘his inwards’, and similarly in the continuation.) and exclaimed, ‘Rejoice my heart, rejoice my heart! If matters about which you are doubtful are so, (i.e. seem to be just. He was doubtful whether the man deserved hanging.) how much more those about which you are certain! I am confident that neither worms nor decay will have power over you’. He applied to himself the verse, My flesh also dwelleth in safety. (Ps. 16, 9.) Now he (viz. R. Eleazar; and yet he felt assured that the worms would have no power over his body.) is not mentioned among those [over whom the worms have no dominion], (Cf. B.B. 17a (Sonc. ed., p. 86): ‘There are seven over whom the worms had no dominion, viz. Abraham, Isaac and Jacob, Moses, Aaron and Miriam, and Benjamin, son of Jacob’.) how much more so Jacob who is mentioned! (How could Jacob then doubt the innocence of Joseph, seeing that the sin of suspecting the innocent would have lost him that privilege?) Therefore [we must say] that Jacob held back from kissing Joseph because of what he saw by means of the Holy Spirit. (He was inspired by God to do so in order that Joseph should not communicate her moral impurity to him.) And where is this (Joseph’s moral impurity.) alluded to? As it is written, But his (i.e. Joseph’s.) bow abode firm; (Gen. 49, 24. The word bow is found in both the passages cited. On the exegetical rule of Gezerah Shawah, inference from analogous phraseology, what applies to one applies also to the other. In Hab. the bow is described as being bare, ‘eryah, which is equated with ‘erwah, ‘forbidden intercourse’. Consequently the use of bow in connection with Joseph indicates that there was an occasion when he was aroused sinfully.) and it is written there, Thy bow is made quite bare. (Hab. 3, 9. The Heb. maṭṭeh can mean ‘rod’ or ‘tribe’. The Rabbinic interpretation is that God swore to Jacob that the tribes descended from him would be pure.) What caused him to be saved? Sworn are the rods of the word. Selah. What is the meaning of Selah? (The word. Selah is by a process of analogy equated with the words the God of Jacob … Selah; that is to say, the word sworn by the God of Jacob to him.) It is to be taken in the sense of The God of Jacob … Selah. (Ps. 46, 12.) It was quoted in refutation, And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him (Gen. 29, 13.) —is not this a case where an inference from minor to major is to be drawn? If of Laban who kissed idols and harlots it is so written, (That he kissed Jacob.) Joseph who did not kiss these [yet did not kiss Jacob]! Perhaps the verse should not have written this, but it points to Jacob’s merit. [It indicates,] And he [Laban] ran to meet him, i.e. he wanted to kiss him but [Jacob] would not permit him; he then embraced him again to kiss him, whereupon he struck [Laban] on his cheek. This may be proved from the fact that it is written wayyenashsheḳ (There are two Heb. roots with the same letters, one meaning ‘to kiss’ and the other ‘to be equipped with weapons’, and the verb in the verse is given the second sense, i.e. he attacked him.) and not wayyishshaḳ. Hence it is proved; here it is written, And he kissed them (Gen. 48, 10, where the verb is wayyishshaḳ and denotes an expression of love.) and [continues], And embraced them. What is the difference between wayyishshaḳ and wayyenashsheḳ? The latter (Which is an intensive form of the verb.) indicates [kissing] with the whole body, the former [only] with the mouth. Whence do we know that this is so? For it is written, He kisses [yishshaḳ] the lips that giveth a right answer. (Prov. 24, 26.) Wherever wayyishshaḳ occurs it denotes a [light] impress to be added to the count. (A single gesture which may form part of a further display of affection subsequently.) Come and hear: [It is stated,] And Esau ran to meet him, and embraced him, and fell on his neck and kissed him. (Gen. 33, 4, the verb being wayyishshaḳ.) Is not this [act of kissing] similar to what Laban did? The reply is: Go and see how many teeth were dug into him. (In the Heb. text the word has dots over the letters, which are taken by the Midrash to indicate that Esau’s real intention was to bite Jacob. [Cf. ARN, p. 165.]) And why? Because he [really] wanted to bite him, but at the time his teeth became as [soft as] wax and he knocked his jaws against Jacob’s neck and became weak. To that episode David alluded when he said, Arise, O Lord; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked. (Ps. 3, 8.)

Targum

The Targum translations of Genesis 49:24 all emphasize the strength and righteousness of the individual being described, who remained faithful to the Torah, trusted in God, and inherited kingship and power. They also highlight the individual's role as a provider and leader of the people of Israel, guided by the strength and power of the patriarch Jacob.

Onkelos Genesis 49:24

His bow remained in strength, [His prophecy was fulfilled in them, because he secretly kept the Torah. He placed his trust in the Almighty,] his arms were bedecked with gold, [therefore, gold was placed on his arms / and he inherited kingship and power.] by the hand of Mighty One of Yaakov [This was for him from before the Mighty God of Yaakov]; from there he became the shepherd [the provider], [who by His Word sustained] the stone of Israel [the fathers and sons of the seed of Israel].

Targum Jerusalem, Genesis 49:24

But the strength of his confidence remained in both his hands and his arms, and he sought mercy from the strength of his father Jakob, under the arms of whose power the tribes of Israel are led, and do come.

Targum Jonathan on Genesis 49:24

But he returned to abide in his early strength, and would not yield himself unto sin, and subdued his inclinations by the strong discipline he had received from Jakob, and thence became worthy of being a ruler, and of being joined in the engraving of the names upon the stones of Israel.

מֵאֵ֨ל אָבִ֜יךָ וְיַעְזְרֶ֗ךָּ וְאֵ֤ת שַׁדַּי֙ וִיבָ֣רְכֶ֔ךָּ בִּרְכֹ֤ת שָׁמַ֙יִם֙ מֵעָ֔ל בִּרְכֹ֥ת תְּה֖וֹם רֹבֶ֣צֶת תָּ֑חַת בִּרְכֹ֥ת שָׁדַ֖יִם וָרָֽחַם׃ 25 J The God of your father’s [house], who helps you, And Shaddai who blesses you With blessings of heaven above, Blessings of the deep that couches below, Blessings of the breast and womb.
Chasidut discusses God's ability to impose limits, necessary for both Him and His creatures. Commentary highlights various interpretations of blessings on Joseph's land. Jewish Thought explores the Torah's promise of material rewards and the importance of divine assistance. Liturgy references Joseph being separated from his brothers. Midrash compares Joseph's moral strength to resist temptation with other biblical figures. Musar emphasizes the importance of guarding one's tongue and deeds, using Joseph as an example. Quoting Commentary provides insights on building an altar of stone and interpreting biblical blessings. Tanakh describes Joseph's land as blessed by God with dew from heaven and abundance from below. Targum translations of Genesis 49:25 emphasize blessings from God.

Chasidut

The materials donated for the Tabernacle were first described as adequate and then as more than sufficient, reflecting the contradictory nature of God's name א-ל שדי, which combines strength and sustenance. This term for God signifies His ability to call a halt to His initiatives, imposing limits to prevent chaos in the universe. This concept of restraint is necessary for both God and His creatures, as excessive largesse can be destructive if left unchecked. The Talmud also discusses the attribute of God in being able to impose limits on His agents, who lack the ability to fully understand His intentions.

Kedushat Levi, Exodus, Vayakhel 4

Exodus 36,7. “for the stuff (materials contributed) they ‎had was sufficient for all the work to make it, even too ‎much.” [Clearly the meaning of the word ‎מלאכה‎, ‎used twice in this verse must have a different meaning each time. ‎Ed.] The statement that the materials donated for ‎construction of the Tabernacle first described as adequate, and, as ‎an afterthought, as more than sufficient, poses a problem. Either ‎it was adequate or it was overabundant.‎ The Or hachayim already deals with this problem, ‎‎(compare this editor’s translation of that commentary on pages ‎‎906/7). Our author approaches the anomaly from a different ‎angle. One of the names of G’d is ‎א-ל שדי‎, this name of G’d also ‎appears to contain a contradiction within itself, seeing that the ‎word ‎א-ל‎ refers to strength, power, as in Ezekiel 17,13 ‎אילי הארץ‎, ‎‎“the mighty ones of the land,” whereas the word ‎שדי‎ is a ‎derivative of ‎שדים‎ (compare Genesis 49,25) a word used to ‎describe the provision of sustenance for all living creatures. ‎Seeing that the largesse emanating from G’d in His capacity as the ‎‎Eyn Sof, will automatically keep increasing unless stopped, ‎this term for G’d is used to describe Him as also the One Who ‎called ‎די‎, “enough,” to an ever expanding universe during the ‎process of creation. A term comprising apparent contradictions is ‎by itself not unique, therefore. [It might not be acceptable ‎when applied to G’d’s creatures, but is certainly not strange when ‎applied to the Creator, Who is the source of all phenomena in His ‎universe. It nevertheless remains our duty to explore how the ‎Torah could apply apparently contradictory terms to ‎contributions made by man rather than by G’d. Ed.] The ‎Talmud in Chagigah 12 sees in the word ‎שדי‎, the attribute of ‎G’d in His capacity of being able to call a halt to His initiatives, ‎many of which had been assigned to His creatures such as to the ‎oceans and the earth when they received instructions to produce ‎living creatures in the waters and also vegetation on earth. ‎‎(Compare Genesis 1,20 and 1,24 respectively) It was natural for ‎these “agents” of G’d to use the powers entrusted to them freely, ‎without restriction, so that G’d had to impose limits in order to ‎prevent possible new “chaos” in the universe, one which He had ‎set out to replace by order on the first day of creation. This is all ‎part of the concept of ‎צמצום‎, “restraint,” imposed by G’d both ‎upon Himself and on those of His creatures not granted ‎בחירה‎, ‎free will, i.e. human beings. G’d had to impose these limits on His ‎agents, as precisely because they were only agents, ‎מלאכים‎, they ‎had not been equipped with the ability to understand what G’d ‎had intended in parts of the universe that were not within their ‎parameters. When a creature is showered with too much largesse, ‎it is not a blessing but is liable to prove destructive unless ‎checked. (Compare Yevamot 47 where we are told that even ‎the Israelites while living in their mortal shells on earth are not ‎able to absorb all the goodness or punishment they deserve )‎ ‎

Commentary

Ibn Ezra explains that the blessings mentioned in Genesis 49:25 refer to Joseph's power coming from God and that the blessings of heaven and the deep symbolize fertile land, while Rashbam adds that the blessings of the breasts and womb signify abundant milk and healthy children. Sforno elaborates that the blessings come from the God of Jacob and Shaddai, emphasizing the importance of divine assistance in Joseph's success. Radak interprets the blessings as divine assistance in various aspects of Joseph's life, such as fertility and irrigation. Rashbam and Ibn Ezra also discuss the blessings in terms of fertility and healthy offspring.

Chizkuni, Genesis 49:25:1

ברכות שדים ורחם, “the blessings of the breasts and the womb.” Yaakov paraphrases the blessings emanating from a celestial source, i.e. שמים, and emanating from earth, i.e. ארץ. An alternate explanation: the “blessings of the breasts,” are a simile for stilling thirst, whereas “the blessings of the womb,” are that the fetus will not be stillborn. (Based on Rash’bam) In this instance, the breasts appear first before the womb, although they are not needed until after the baby has been born, seeing that a mother begins to feel that she has a supply of milk even before the baby has been born. On the other hand, the prophet Hoseah, in Hoseah 9,14, says: תן להם רחם משכיל ושדים צוצקים, “give to them a womb that miscarries and shriveled breasts, in that order. (When he lambasts his countrymen for their disloyalty to G-d, and prays to G-d not to allow such people to develop normally.)

Da'at Zekenim on Genesis 49:25:1

ברכות שדים, “blessings of the breast;” Joseph’s descendants were to be blessed with having ample supplies of milk to nurse their infants. Their wombs should also be blessed, so that they will have many children. The blessing also implies that none of his offspring should be bereft by the death of young children or by having children that are unable to conceive.

Ibn Ezra on Genesis 49:25:1

EVEN BY THE GOD OF THY FATHER. I believe that this verse is connected to the preceding one. (Even by God literally reads, from the God (me’el). This term presents a problem. What came from God? I.E.’s answer is that from God refers to Joseph’s power which is referred to in the previous verse.) Its meaning is: the power which you possess came to you from the God of thy father, who shall help thee. The mem of me-el (even by God) is also to be prefixed to ve-et (and by). (That is, ve-et is to be read as if written u-me-et (and from by).) The mem of me-el is like the bet of be-el (as God) (Ex. 6:3) which is also to be prefixed to u-ve-shemi (but by my name). (Our text is thus to be read as if written: From the God of thy father who shall help thee, and from the Almighty who shall bless thee. Ex. 6:3 literally reads: and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty (be-el shaddai) but my name (u-shemi) YHVH I made Me not known to them. According to I.E. we should read the aforementioned as if written: and I appeared…as God Almighty (be-el shaddai) but with My name (u-ve-shemi) YHVH I made Me not known to them.) Thus And from the Almighty, who shall bless thee repeats the idea contained in From the God of thy father, who shall help thee. Saadiah Gaon explains the phrase me-el avikha to mean, I will ask of the God of thy fathers. (Saadiah, too, was bothered by the term from the God. He explained from the God not as connected to the previous verse, but as a new thought; viz., I will ask of the God of thy fathers that he help thee and of the Almighty that he bless thee (Cherez).) It is possible that With blessings of heaven above is connected to, From the God of thy father. (This interpretation, like the previous one, deals with the problem of verse 25 opening with the words From the God. It similarly rejects the notion that verse 25 is connected to verse 24. It, too, sees in verse 25 a new thought. It explains From the God as relating to the blessings mentioned in the second half of the verse, which shall come to you from the God of thy father.) The meaning of our text is explained by They (the blessings) shall be on the head of Joseph, And on the crown of the prince among his brethren (v. 26). (Verse 26 seems to conclude the blessing started in verse 25. The sequence thus appears to be: From God shall come to you blessings of the heavens above, of the deep that coucheth beneath, blessings of the breasts and womb. The aforementioned blessings shall be added to my mighty blessings and to the blessings of my progenitors and shall be on the head of Joseph and on the crown of the head of the prince among his brethren (Krinsky).)

Ibn Ezra on Genesis 49:25:2

BLESSSINGS OF THE DEEP. Moses similarly said, And for the precious things of the earth and the fullness thereof (Deut. 33:13). (So Cherez. The point is that the blessing of the deep means that the land will be well watered and fertile, as Moses blessed the tribe of Joseph with a fertile land. Krinsky suggests that our text is corrupt and that the proof text should read: For the precious things of heaven, for the dew, And for the deep that coucheth beneath (Deut. 33:13). In this case I.E. is pointing out that Jacob and Moses’ blessings are identical.) The word tehom (the deep) is feminine both in our verse and in Deut. (33:16). It is similarly feminine in The deep (tehom) made it to grow (Ezek. 31:4). (Our verse reads, tehom rovetzet (the deep that coucheth). Deut. 33:13 reads, u-mi-tehom rovetzet (and for the deep that coucheth). Rovetzet (coucheth) is feminine, hence tehom (the deep) must be feminine. Ezek. 31:4 reads, tehom romematehu (the deep made it to grow). Since romematehu is feminine, tehom, too, must be feminine. I.E. makes this point because tehom is masculine in Ps. 42:8. Thus we see that tehom is both masculine and feminine.) The meaning of With blessings of heaven above, Blessings of the deep that coucheth beneath is that rain will descend from the heavens above upon the land of Joseph and that the deep which coucheth beneath the earth will fill its rivers and springs with an abundance of water.

Ibn Ezra on Genesis 49:25:3

BLESSINGS OF THE BREASTS, AND OF THE WOMB. Jacob likened the breasts to heaven and the womb to the earth, (Our verse reads, With blessings of heaven…Blessings of the deep…Blessings of the breasts, and of the womb. According to I.E. breast and womb are similar to heaven and earth in that they produce life-giving substance and bring forth fruit. Hence they are included in the same verse.) its meaning being that Joseph will be blessed with many children. (For an alternate interpretation see Krinsky and Cherez.) The opposite of this blessing is the curse, Give them a miscarrying womb and dry breasts (Hos. 9:14).

Or HaChaim on Genesis 49:25:1

מאל אביך ויעזרך, "From the G'd of your father who will continue to help you, etc." Jacob tells Joseph that his accomplishments are due to the G'd of Jacob; he even hints that Joseph drew on his father's merit so that he could have accomplished all that he did. Jacob prays that G'd should continue to help Joseph, ויעזרך. He adds ואת שדי, saying that yet another attribute (dimension) of G'd has assisted Joseph, the attribute that is particularly suited to the soul of Joseph, a mystical dimension familiar to students of the Kabbalah. It was this attribute which blessed and helped Joseph maintain his purity in a foreign land in the house of a pagan dignitary such as Potiphar.

Or HaChaim on Genesis 49:25:2

When Jacob spoke about ויעזרך..ויברכך, he may also have wanted to stress that G'd's help notwithstanding, Joseph deserved credit for his own efforts in resisting this temptation. G'd blessed him as if Joseph had accomplished all this by himself. The author refers to his commentary in this context on Psalms 37,33 where he elaborated on this theme.

Or HaChaim on Genesis 49:25:3

Jacob may also have based his blessing on the well known statement by our sages in Berachot 10 that when someone credits someone else with his own accomplishment, G'd may credit him with it instead, whereas if one claims that one's own merit accounts for one's good fortune, then G'd will teach one that it was only someone else's merit that resulted in that person's blessings. Jacob said that because Joseph credited his father's merit with assisting him at a critical juncture, G'd would credit Joseph himself with having mastered his temptation.

Or HaChaim on Genesis 49:25:4

Jacob may have expressed another message in his blessing of Joseph. Baba Batra 58 teaches that G'd does not perform miracles for people who will not remain righteous. Jacob therefore said that up to that point Joseph enjoyed G'd's blessings מאל אביך, because of his father's merit, whereas from now on ויעזרך G'd would assist him not to succumb to temptation in order to justify the miracles He had already performed for him. [I have not been able to find the source of this statement. Ed.]

Rabbeinu Bahya, Bereshit 49:25:1-2

מאל אביך ויעזרך, “from the G’d of your father, and He will help you.” According to the plain meaning the attribute אל will provide help, i.e. when you are in trouble, whereas G’d’s attribute שדי will be the source of the blessings you will experience. The blessings will include both input from the heavens and input from the תהום, the depth of the earth. ברכות שדים ורחם, “the blessings of breasts and womb.” According to Onkelos this is an allusion to the combined blessings of Joseph’s father and mother. In Exodus 15,4, on the words ירה בים, Onkelos translates this as שדי בימא, “as something ‘flung’ into the sea.” He appears to understand the word שדים as related to an activity by the male, i.e. the ejaculation of sperm which is expelled like an arrow from a bow. A kabbalistic approach: The word אביך is a reference to אביר יעקב, the attribute of G’d which protected Yaakov. It is this same attribute which Yaakov invokes when asking that it also protect Joseph after he had already received the heavenly blessings. The heavenly blessings are alluded to in the word שדים, the earthly ones by the word רחם. In mystical terms, “father and mother” are viewed here as symbols of heaven and earth.

Radak on Genesis 49:25:1

מאל אביך, your glory stems from the G’d of your father, and He will assist you, ואת שדי, and your blessing will be confirmed by Shaddai. The letter מ in the word מאל also serves as an unwritten preposition for the expression ואת שדי, i.e. it really means ומאת שדי, “and from Shaddai.”

Radak on Genesis 49:25:2

What will Shaddai’s blessing consist of? מברכת שמים מעל, the dew which comes from above and the rain which arrives at its proper time.

Radak on Genesis 49:25:3

ברכות תהום רובצת תחת. The subterranean blessing from below. Moses uses similar words when he blesses the tribe of Joseph in Deuteronomy 33,13 saying: מברכת ה' ארצו ממגד שמים מטל ומתהום רובצת תחת. He only reversed the order in which he recited these blessings. He says of the water which reposes in the belly of the earth that it is perceived as lying down, as if in preparation for the time when it is expected to rise and to irrigate the crops. Alternately, it awaits man to draw it to perform irrigation. A third possibility would be that irrigation will be performed by the rain from heaven. The gist of the blessing is that the soil in the part of the land on which the tribe of Joseph dwells is so amply irrigated from underneath that even if there should be a drought, and no rain would fall, there is enough moisture to support the herbs in the fields.

Radak on Genesis 49:25:4

ברכת שדים ורחם, Onkelos, who understands this as the blessing of father and mother, is familiar to most readers. Other commentators understand these words as referring to blessing emanating both from heaven and earth, although if we were to accept this, Yaakov would have repeated himself. The fact is that he wanted to reinforce the power of the blessing. “The heavens” are a euphemism for the breasts, and the drops of rain they yield are being compared to the drops of milk from the breasts, whereas the earth is a simile for the womb, seeing it produces fruit, as does the womb. My late father of blessed memory explained the word שדים as referring to the wet nurse, (when the mother herself cannot nurse her baby) and the word רחם as referring to the actual mother. Yaakov follows this blessing with the blessing of אביך “your father,” seeing that the baby requires a blessing from three sources. They are: father, mother, and the wet nurse who feeds the baby with her own milk. Personally, I feel that the blessing refers to the children that are being born to the tribe of Joseph, the opposite of a רחם משכיל ושדים צומקות, which we already referred to as a curse (Hoseah 9,14).

Rashbam on Genesis 49:25:1

מאל אביך, all your bounty originates with the G’d of your father, and it is He Who

Rashbam on Genesis 49:25:2

יעזרך, will assist you. ברכות תהום, refers to the subterranean sources of irrigation rising and watering the crops that are in need of such irrigation.

Rashbam on Genesis 49:25:3

ברכות שדים, that the breasts will not be dry and the babies will not die due to insufficient milk supply.

Rashbam on Genesis 49:25:4

ורחם. Also while inside the mother’s womb the fetus would not die prematurely. When the Bible speaks of curses, it uses the same wording in reverse. (compare Hoseah 9,14) תן להם רחם משכיל, “give them a womb that miscarries and shriveled breasts! Even if the fetus survived the pregnancy, make the infant die from lack of milk supply!”

Rashi on Genesis 49:25:1

מאל אביך means FROM THE GOD OF THY FATHER did this happen to you AND HE WILL HELP YOU also in the future (Genesis Rabbah 87:7).

Rashi on Genesis 49:25:2

ואת שדי means AND WITH THE ALMIGHTY was your heart when you did not hearken to the words of your mistress AND therefore HE WILL BLESS YOU.

Rashi on Genesis 49:25:3

ברכת שדים ורחם Onkelos renders this by: blessings for father(s) and mother(s) i.e. may the men and the women be blessed in that they may not prove sterile and barren.

Rashi on Genesis 49:25:4

שדים BREASTS (SHADAYIM) — "He will surely be cast down" (Exodus 19:13), we translate (in Onkelos) as eeshtedaah yishtedi. Also shadayim here is [to be understood that way,] because the seed shoots out like an arrow.

Rav Hirsch on Torah, Genesis 49:25:1

Nicht ברכת רחם ושדים, wie man der natürlichen Zeitfolge nach hätte erwarten sollen, sondern ברכת שדים ורחם: dir wird nie ein Kind geboren werden, dem nicht bereits bei der Geburt die Mutter mit der Kraft gesegnet ist, es zu nähren.

Sforno on Genesis 49:25:1

מאל אביך, all of this (assistance) originated from the G’d of your father who had told me that the ascendancy of the Jewish people would manifest itself only after a period of mental suffering and physical debasement. This is what is meant when G’d said to Yaakov in 28,14 והיה זרעך כעפר הארץ, “your seed will be like the dust of the earth,” before he went on to say ופרצת ימה וקדמה, “you will spread out in all directions of the globe.”

Sforno on Genesis 49:25:2

ויעזרך, so that you will not again descend to the depths.

Sforno on Genesis 49:25:3

ואת שדי, same as if the Torah had written ומאת א-ל שדי, “from the G’d whose attribute is Shaddai.” Yaakov mentions this attribute specifically as it had been this attribute of G’d which had appeared to him in 35,11 promising that he would develop into a community of nations. Joseph’s greatness would be orchestrated with the help of this attribute of G’d.

Sforno on Genesis 49:25:4

ויברכך, He, Himself, without intermediary. This would be different from the blessing extended to Ephrayim and Menashe in which Yaakov promised that “the angel,” i.e. the intermediary, who has looked after me would look after these children of Joseph. (48,16). This blessing was also different in character from the blessings of Yitzchok for Esau, and that from Moses for the people crossing into the Holy Land. In all those instances, except in the blessing Moses referred to in Deuteronomy 1,11 which was given by him prior to the sin of the spies, the initiators of the blessing were human beings, i.e. Yitzckok or Moses. G’d would be asked to honour promises made by humans as a blessing. In our situation here, Yaakov commands the blessing to originate with the attribute of G’d known as Shaddai.

Sforno on Genesis 49:25:5

ברכות שמים מעל, in the sense that the days of your life would be completed as planned before you were born. (compare Exodus 23,27)

Sforno on Genesis 49:25:6

ברכות תהום רובצת תחת, material blessings, adequate food and money to buy necessities.

Sforno on Genesis 49:25:7

ברכות שדים ורחם. This is a blessing concerning having healthy and numerous children, in contrast with the expression רחם משכיל ושדים צומקים, “a womb that miscarries and shriveled breasts” (Hosea 9,14)

Siftei Chakhamim, Genesis 49:25:1

So, too, the word שדים here... Rashi is explaining how the word שדים means father.

Steinsaltz on Genesis 49:25

From the God of your father, and He shall help you, and the Almighty, and He shall bless you. Not only did God’s blessings save you in your most difficult times in the past, but they shall continue to shower you and your descendants with abundance and success: With blessings of heaven above, e.g., rain, and blessings of the depths lying beneath, as the land of your inheritance shall be fertile and moist, as well as blessings of fertility, of breasts and of womb.

Tur HaArokh, Genesis 49:25:1

מאל אביך, “From your father Almighty, etc.” According to Ibn Ezra the letter מ at the beginning of this verse refers forward to the words ואת שדי in our verse. Yaakov explains that Joseph’s strength of character was assisted by these two attributes of G’d. It is the G’d of his father Who will truly bless him.

Tze'enah Ure'enah, Vayechi 90

“The God of your father who helps you” [49:25]. Joseph merited all this from the Holy One, your Father, who will help you. “And Shaddai” [49:25]. You were always with the Holy One, so that you did not sleep with your master’s wife. Therefore, He will bless you. “Blessings of the breast and womb” [49:25]. God will bless your father and mother. That is to say, when a man and a woman will have relations, they will have children and will not miscarry. That is to say, Joseph will have many children in the world. (Rashi, Genesis, 49:25.)

Jewish Thought

The Torah's promise of material rewards is difficult to explain to those who believe in spiritual rewards, leading to arguments that Judaism is only a preliminary stage for the messianic age. The apparent failure of Torah to promise survival of the soul as a reward for following its lifestyle is used to justify Christianity's attitude towards Judaism. The Torah hints at the forfeiture of spiritual privileges for transgressions, such as the karet penalty, which would be meaningless if it only referred to physical death. Onkelos believes that the presence of the shechinah confers spiritual benefits that would be enhanced once the soul is no longer encumbered by the body.

Akeidat Yitzchak 70:1:4

It is more difficult to explain the Torah's promise of material rewards to the second group of people, i.e. those who do believe in spiritual rewards as the result of adhering to their respective religions. According to them, how can the Torah remain silent about life after death? It is not surprising that adherents of those religions argue that since Judaism apparently cannot lead you to the world in which spiritual values predominate, it is only a preliminary stage for the messianic age. When that age arrives, Judaism would have to be redefined for those people who have reached the niveau Torah wishes them to achieve by means of mitzvot ma-assiyot, performance of the commandments. The justification of the whole attitude of Christianity towards Judaism is anchored in this apparent failure of Torah to promise survival of the soul as a reward for following the lifestyle prescribed by Torah. Since man's activities consist of either fulfilling the will of G'd, or the reverse, visible results of having fulfilled G'ds will are a necessary incentive. For this reason, our sages say that it is quite in order to fulfil Torah laws for the wrong reason, since chances are that eventually one will do so for the right reasons. (Pessachim 50) David says in Psalm 57, 11, "Your mercy is great unto the Heavens," whereas in Psalm 108,5, he says "Your mercy is great beyond the Heavens." The former statement refers to people whose horizon is limited to the physical world, whereas the latter refers to people who do not see their entire purpose in their physical existence. The Torah offers much broader hints concerning the forfeiture of such privileges as the soul's survival, when the kind of transgression involving the karet penalty is discussed. Being "cut off" from one's people, and similar terminology would be meaningless, were it to refer merely to physical death. Indeed, it would be ridiculous to decree a penalty that could not even be noticed. Onkelos feels that if the presence of the shechinah in our midst confers spiritual benefits upon us, once our soul is no longer encumbered by our body, such benefits would be greatly enhanced.

Liturgy

The text from the Liturgy references Genesis 49:25,26, which speaks about Joseph being separated from his brothers.

Shabbat Siddur Sefard Linear, Maariv Service for the Conclusion of Shabbos, Veyiten Lecha 31

separated from his brothers. (Genesis 49:25,26)

Midrash

Joseph resisted Potiphar's wife's advances despite being tempted, even to the point of risking his own life, showing his great moral strength and faithfulness to God. This is compared to the similar trials faced by Mordecai in the Book of Esther. Joseph's ability to resist temptation is highlighted by comparing his actions to those of Reuben and Judah in the book of Genesis, showing that even in a moment of great passion, Joseph remained faithful.

Bereshit Rabbah 87:6

“It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10). “It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children, (The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. ) their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4). Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2). “He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11). “And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future. Another matter, “he did not heed her” – even for lying [with her] without intercourse. A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’ (Is it really possible that he withstood the temptation? ) He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha, (Genesis 35:22.) the incident of Judah and Tamar. (Genesis 38:18.) He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’

Bereshit Rabbah 87:7

“It was on a certain day, he came into the house to perform his labor, and there was no one of the people of the household there in the house” (Genesis 39:11). “It was on a certain day, he came… and there was no one of the people of the household” – is it possible that this man’s house remained without anyone [inside]? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was the day of the celebration of the Nile. (The midrash employs the term nibul, literally, disgrace, to refer to this event, because it was an idolatrous practice (Matnot Kehuna; see also Etz Yosef). ) Everyone went to see, but he did not go. Rabbi Neḥemya said: It was the day of the theater. Everyone went to see it, but he did not go. Instead, “he came into the house to perform his labor” – to calculate his master’s accounts. Rabbi Shmuel bar Naḥman said: “to perform his labor” indeed. (He went to submit to the demands of Potiphar’s wife.) However, “there was no one [ish]” – he examined himself and did not find himself to be a man [ish]. (He was afflicted with impotence. Alternatively, he realized that if he were to commit this act he would be comparable to an animal and not a man (Yefeh To’ar). ) Another matter, the bow was drawn, and was restored. (This is a euphemism meaning that he experienced sexual arousal and then returned to a state of relaxation. ) That is what is written: “His bow sat firm [vateshev be’eitan kashto]” (This is expounded as vatashav – it returned to its original state [le’eitano].) (Genesis 49:24) – his firmness [kashyuto]. (His male organ, metaphorically referred to as a bow, was firm, but returned [vatashav] to its former state [eitano] as he conquered his desire. ) Rabbi Yitzḥak said: His semen dispersed and emerged through his fingernails, as it is stated: “And the arms of his hand were gilded [vayafozu]” (This is expounded as though it was vayafutzu – they were dispersed. The midrash asserts that Joseph dug his fingernails into the ground (Sota 36b) so that the discomfort would help his desire dissipate (Etz Yosef).) (Genesis 49:24). Rav Huna said in the name of Rabbi Matna: He saw the image of his father and his blood cooled, as it is written: “From the shepherd of the stone of Israel” (Genesis 49:24). Who did so? (Who enabled Joseph to conquer his desire? ) “From the God of your father, and He will help you…blessings of breasts and of womb” (Genesis 49:25) – the blessings of your father and your mother.

Bereshit Rabbah 98:20

“His bow [kashto] sat firm [be’eitan], and the arms of his hands were golden, by the hands of the mighty One of Jacob, from there, from the Shepherd of the stone of Israel” (Genesis 49:24). “His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius. (Aksilo – until [ad] Kislev) Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]? (That you are not included as one of the patriarchs (Maharzu; cf. Matnot Kehuna, Etz Yosef). ) It is the passion [kashyut] that you experienced with your master’s wife. (This is according to the opinion that initially Joseph wished to consort with her.) Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened. (Joseph experienced arousal for Potifar’s wife but then subdued his passion and became relaxed once again. ) That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto]. “And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails. “From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25). “By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood. Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel, (A reference to his mother, Rachel, who was the cornerstone of the home of Jacob, i.e. Israel (Matnot Kehuna). ) and it cooled his blood. Who caused this? “From the God of your father.” “Above [me’al]” – this is Azkarot that is in Baal. (The reference is to a location of high altitude at the edge of the border of the territory of Joseph in the Land of Israel (Etz Yosef). ) “Lying beneath” – this is Beit She’an, in Beit HaSherai. (A low-lying area in the territory of Joseph. Both Azkarot and Beit She’an had excellent produce (Etz Yosef; cf. Rabbi David Luria). ) “Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals. You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed. “The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26). “The blessings of your father” – those who taught me and those who conceived me. “Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam] (The patriarchs.) desired [nitavu]. “They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come. “On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir]. (The term nazir can mean separating, or something that is separated (see, e.g., Leviticus 22:2; Isaiah 1:4), and so too, Joseph was separated from his brothers. ) Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.

Musar

The text emphasizes the importance of guarding one's tongue and deeds, using the example of Joseph's ability to forgive his brothers and not reveal their actions to their father until it was necessary. Joseph's behavior demonstrates his holy trait and greatness, as he took care not to be alone with his father to avoid suspicion from his brothers.

Shemirat HaLashon, Book II 12:11-13

And from all of this awesome episode we can understand how much one must guard his tongue and his deeds. And also, from [the account of] Joseph, we can understand his holy trait, viz. (Ibid. 45:5): "And now, do not be grieved, and do not vex yourselves that you sold me here." And, similarly, at the end of the parshah (Ibid. 50:21): "And he comforted them and he spoke to their hearts." And witness further the greatness of Joseph, who did not tell his father what had been done to him, until it was revealed to him prophetically before his death, as it is written [(Jacob speaking)] (Ibid. 49:23): "They [the brothers] embittered him and they antagonized him and they hated him, etc." And, more than this, we find in the words of Chazal that Joseph took care not to be alone with his father, so that his brothers not suspect him of telling his father what he had suffered at their hands.

Quoting Commentary

Ramban explains that the commandment to build an altar of stone in the Sanctuary is obligatory, warning against using hewn stones for beauty. He also discusses the blessings of Joseph's land, relating them to sweet fruits and the deep waters below, and interprets the phrase "blessed of the Lord be his land" as referring to the benefits of both upper and lower waters. Ibn Ezra explains that the preposition "on" before "every beard" in Isaiah 15:2 governs cutting, and Rashi compares Moses' blessings of each tribe in Deuteronomy 33 to Jacob's blessings in Genesis 49. Rabbeinu Bahya discusses the relationship between upper and lower waters in Moses' blessing to Joseph, while Ramban interprets the word "tavothah" as the Will of the Divine dwelling in Joseph.

Ibn Ezra on Isaiah 15:2:6

The preposition ב on before כל ראשיו governs also . (The passage is to be rendered, according to I. E., And on every beard is cutting.) כל זקן Comp. Gen. 49:25. (The words referred to are מאל אביך ויעזרך ואת שדי, which are equal to מאל אביך ויעזרך ומאת שדי By the Lord of thy father, who shall help thee, and by the Almighty.)

Rabbeinu Bahya, Bereshit 7:11:1

נבקעו כל מעינות תהום רבה וארבות השמים נפתחו, “all the fountains of the great ‘deep’ were opened and the ‘windows’ of the heavens were opened.” Actually, we would have expected the Torah to write: “on this day the windows of the heavens were opened as well as the all fountains of the “deep.” The Torah should first have mentioned the waters from the “higher” regions before mentioning the waters from below the earth. It is possible to explain the unusual order of recording the origin of these waters as a sign that the Torah wanted to stress the punitive nature of what occurred as being something that could be felt immediately. We find that whenever the waters originating in the heavens are mentioned as a source of blessing the Torah mentions those waters before referring to moisture on the ground. For instance, when Moses blessed the people in Deut. 33,13 he speaks of ממגד שמים מטל ומתהום רובצת תחת, “with the heavenly bounty of dew from above and with the deep waters crouching below. We may deduce that this is why the Torah did not write: “G-d brought the deluge upon earth,” but “the waters of the deluge were found on earth” (verse 11). The Torah did no wish to associate G-d’s name with a statement which may lead the reader to conclude that G-d initiated what is perceived as evil. You will observe that even in verse 23 where the Torah writes וימח את כל היקום, “He blotted out all existence,” the Torah does not identify the subject of “he,” although G-d’s name had not appeared for several verses previously. All of this is part of the Torah’s policy not to associate G-d with initiating disaster if it is at all avoidable. As soon as the force of the deluge abated somewhat and the waters cooled off, the name of G-d, albeit His attribute of Justice, אלוקים, is mentioned in 8,2 when G-d is reported as making a beneficial wind blow over the earth. Even in Genesis 3,16 where the Torah narrates what G-d said to Chavah when He decreed her punishment, the Torah refers to G-d only in the third person, i.e. impersonally, writing אל האשה אמר וגו', “to the woman He had said, etc.” The same applied in 3,17 where G-d is reported as telling Adam about his punishment. As soon as G-d provided man and his wife with clothing, however, (3,21) we find that all of a sudden the Torah refers to G-d again as ה' אלוקים.

Rabbeinu Bahya, Devarim 33:13:2

ומתהום רובצת תחת, “and from the deep waters crouching below.” This is a reference to the waters on terrestrial earth, i.e. Moses blessed Joseph in that both the waters from above and from below should be beneficial for his land. You may perceive the relationship between the upper waters and the lower waters as analogous to the relationship between light and darkness; hence the choice of the word תהום, by Moses, a word which meant “darkness” already in the second verse of the Torah. The reason the word טל was left to the end, was to place it next to the word תהום, seeing dew descends at night when it is dark.

Ramban on Deuteronomy 33:13:1

MIMEGED’ OF HEAVEN. “Meged is an expression for dainty food and sweets. 14. ‘UMIMEGED’ OF THE FRUITS OF THE SUN — for Joseph’s land was exposed to the sun and it sweetened the fruit. ‘GERESH YERACHIM’ (THE YIELD OF THE MOONS). There are fruits which the moon ripens; they are cucumbers and melons. ‘Geresh yerachim’ — fruits which the earth ‘puts forth’ and produces ‘from month to month.’” This is Rashi’s language. And if so, with ‘pri m’gadim’ (Song of Songs 4:13.) will mean “with sweet fruits.” Thus Moses blessed Joseph that his land would benefit from the sweetness of heaven which will be from the dew, and that it would be blessed from the deep that couches under his land, becoming fountains and depths, springing forth in valleys and hills. (Above, 8:7.) It is possible that the fruits [themselves] are called m’gadim, (According to the first interpretation meged shamayim means “the sweetness of the heaven.” According to this second explanation, meged shamayim means “the fruits of the heaven.” Both express that the reference is to the dew of heaven.) and he thus says that “Joseph’s land is blessed of the fruits of heaven, namely the dew” — since sweet fruits result from dew, therefore the fruit is called meged — “and his land shall also be blessed from the deep beneath.” Moses’ blessing is similar to that of Jacob who said, with blessing of heaven above, blessings of the deep that coucheth beneath. (Genesis 49:25.) And the meaning of geresh yerachim is the fruits which are given forth month by month, for all trees blossom and bud in their [respective] seasons that they might bring forth branches, and that it might bear fruit. (Ezekiel 17:8.) This is the sense of the verse, it shall bring forth new fruit every month, (Ibid., 47:12.) meaning that in the particular months a certain fruit will become timely before [the fruits of] all other trees.

Ramban on Deuteronomy 33:16:1

AND FOR THE PRECIOUS THINGS OF THE EARTH ‘U’MLO’OH’ (AND THE FULNESS THEREOF). This means: “for the precious things of the land of the plains and of which it is full,” (Ibn Ezra thus explains the word u’mlo’oh (and the fulness thereof) as meaning u’mimlo’oh (and “of” the fulness thereof, or “and of which it is full”).) for he mentioned the mountains and the hills previously (Verse 15.) and now he speaks of the valley (I have found no reference in the verses concerning the valley. In the commentary of Ibn Ezra, whose opinion Ramban is now quoting, “the valley” is not mentioned either.) and the plains, according to the words of Rabbi Abraham ibn Ezra. In my opinion, the precious things of the earth and the fulness thereof is identical with the blessings of the breasts, and of the womb, (Genesis 49:25.) for all humans and all creeping things that are alive are called “the fulness of the earth.” Similarly, let the sea roar, and the fulness thereof; (Psalms 96:11.) Surely I will fill thee with men, as with the locust. (Jeremiah 51:14.) This blessing is thus like Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle. (Above, 28:4.)

Ramban on Deuteronomy 33:16:3

TAVOTHAH’ (SHE SHALL COME) UPON THE HEAD OF JOSEPH. The meaning of tavothah [in the feminine form] is that this brachah [“blessing” — a feminine noun] shall come upon the head of Joseph, and upon the crown of the head of him that is prince among the brethren. Or the meaning thereof may be: “Let the Will of Him that dwelt in the bush come upon the head of Joseph” [the feminine tavothah referring to the masculine ratzon]. Now, do not wonder that [the masculine ratzon] “will” is described with the feminine [tavothah — she shall come], for it [“will”], in the Aramaic language is indeed so [feminine, as it is said] ‘ure’uth’ (and the pleasure of) the king. (Ezra 5:17. Re’uth or re’utha, the Aramaic term for the Hebrew cheifetz (will), is feminine. See Jastrow, re’utha.) And in the language of the Sages (I have not found this quote in Talmudic literature, but it appears in the writings of the early Rabbinic period. See “Sefer Hachinuch” (my edition, p. 508, line 5): “kol ‘cheftzath’ nafsho — all ‘the desire of his soul.”) we find the expression “cheftzath (the desire) of his soul” [again a feminine usage]. And by way of the Truth, [the mystic teachings of the Cabala], the verse states that the Will (Thus the word urtzon which thus far has been understood as being in the construct form (“and the Will of”) is now interpreted as an independent noun: “and the Will,” and is in apposition with the phrase Him that dwelt in the bush. Ramban will later comment that it is common in the Scriptures to use the construct form of a noun where the independent form is meant.) — that is, the Divine manifestation that dwelt in the bush — shall come upon the head of Joseph, for with Her he will raise up the head. It mentions the Will in the construct form [saying urtzon — “and the Will of”] in place of the independent form of the noun [i.e., v’ratzon — “and the Will”]. There are many such cases [in Scripture]. Or it may be that the word urtzon is in construct with the aforementioned Glorious Name [Blessed of ‘the Eternal’ is his land]. (Verse 13. — Abusaula.) Thus this verse means: “and the Will of the Eternal that dwelt in the bush shall come upon the head of Joseph.” This is like the blessing of Jacob who said From the G-d of thy father, Who shall help thee, and the Almighty, Who shall bless thee. (Genesis 49:25.)

Ramban on Exodus 20:22:1

AND IF THOU MAKE ME AN ALTAR OF STONE. The meaning of the word v’im (and if) in an obligatory commandment (Since it is obligatory upon us to build an altar of stone in the Sanctuary, the question arises: Why does the Torah here use the word v’im (and if)? Ramban proceeds to answer this question.) is: If the time comes that you will be worthy to inherit the Land and to build Me an altar of stone, beware that thou shalt not build it of hewn stones, for you may think to make it so to enhance the beauty of the structure. In his commentaries, (Further, 24:4.) Rabbi Abraham ibn Ezra’s opinion is that [the verse here refers] to the altar of the covenant [mentioned] in the section of V’eileh Hamishpatim. (Ibid. The sense of the expression, ‘and if’ thou make Me an altar of stone is thus as follows: “Make Me now an altar of earth, and if you will merit it, then you shall make Me an altar of stone for the altar of the covenant.” See Ibn Ezra here.) By way of the Truth, [the mystic lore of the Cabala], the verses are in methodical arrangement: “Ye yourselves have seen that from heaven I have talked with you with My Great Name, and ye shall not make before My face gods of silver, or of gold. But I permit you to make an altar to Me alone and to sacrifice thereon burnt-offerings, and also peace-offerings, in every place where I cause My Name to be mentioned for I will come unto thee and bless thee — with blessings of heaven above, blessings of the deep that coucheth beneath.” (Genesis 49:25.) The word azkir (I will cause it to be mentioned) is associated with the expression: He hath been mindful of us, He will bless. (Psalms 115:12.)

Rashi on Deuteronomy 33:13:3

ומתהום [BLESSED OF THE LORD BE HIS LAND] BY THE DEEP — for the deep ascended and moistened it from below (תחת). — You will find that in the case of each tribe Moses' blessing corresponded in some way with Jacob's blessing (cf. for instance this verse with Joseph's blessing in Genesis 49:25).

Siftei Chakhamim, Deuteronomy 33:13:3

You find that, with all the tribes, etc. Rashi wants to prove how he knows that his explanation of and the depth that lie below is correct? Perhaps it is speaking of something else that lies [in] the depth [and not the waters of the depth]? Therefore he explains, You find, etc. And there with Yaakov it is written (Bereishis 49:25), The blessings of heaven from above, blessings of the depths that lie below. And there its meaning is certainly that the depth itself rises up from below, similar to the dew that comes from above, and if so, here too it is so.

Tanakh

Deuteronomy 33:13 describes Joseph's land as blessed by God with dew from heaven and abundance from the deep below. (Targum Onkelos and two Hebrew manuscripts suggest the bounty is from heaven above, not just dew from heaven.)

Deuteronomy 33:13

And of Joseph he said: Blessed of יהוה be his land With the bounty of dew from heaven, (With the bounty of dew from heaven Targum Onkelos and two Hebrew manuscripts: “With the bounty of heaven above,” reading me‘al (“above”) for miṭṭal (lit., “from dew”), cf. Gen. 49.25.) And of the deep that couches below;

Targum

The Targum translations of Genesis 49:25 emphasize blessings from God, including support and blessings from heaven and earth, as well as blessings from the parents.

Onkelos Genesis 49:25

From the Almighty [The Word of the God] of your father and He will help you [will be your support], and Shaddai Who will bless you with the blessings of [that descend from the dew of the] heaven from above, blessings [that flow] of [from] the depths [of the earth] that lie below, blessings of seed and womb [your father and your mother].

Targum Jerusalem, Genesis 49:25

Blessed are the breasts that suckled thee, and the womb in which thou didst lie.

Targum Jonathan on Genesis 49:25

From the Word of the Lord shall be thy help; and He who is called the All--Sufficient shall bless thee with the blessings which descend with the dew of heaven from above, and with the good blessing of the fountains of the deep which ascend and clothe the herbage from beneath. The breasts are blessed at which thou wast suckled, and the womb in which thou didst lie.

בִּרְכֹ֣ת אָבִ֗יךָ גָּֽבְרוּ֙ עַל־בִּרְכֹ֣ת הוֹרַ֔י עַֽד־תַּאֲוַ֖ת גִּבְעֹ֣ת עוֹלָ֑ם תִּֽהְיֶ֙יןָ֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקׇדְקֹ֖ד נְזִ֥יר אֶחָֽיו׃ 26 J The blessings of your father Surpass the blessings of my ancestors, To the utmost bounds of the eternal hills. (The blessings of your father … hills Meaning of Heb. uncertain.) May they rest on the head of Joseph, On the brow of the elect of his brothers.
Chasidut explains how Yaakov's focus on Rachel allowed Yosef and Binyamin to embody Leah and Rachel, leading to Yosef's acceptance of Hashem's will. Commentary from Ibn Ezra, Rashbam, Radak, and Rashi highlights the extensive blessings bestowed upon Joseph, surpassing those of his ancestors. In Jewish Thought, Yosef is seen as separate from his brothers and associated with being the first Mashiach. Kabbalah discusses the division of the Ten Sefirot and the concept of Malchut as a crown. Midrash texts explore Joseph's brothers plotting against him, the rewards for Benjamin and Judah, and the blessings given to Joseph by Jacob. Quoting commentary from Ramban, Rashi, and others, the text delves into various interpretations of biblical verses related to Joseph. Talmud references Rabbi Mallai's statement that Joseph behaved like a nazirite. Tanakh verses describe God's presence causing the earth to shake and Joseph being blessed with bounty. Targum discusses the blessings received by Joseph from the patriarchs and matriarchs.

Chasidut

Yaakov's focus on Rachel enabled Yosef and Binyamin to embody the concepts of Leah and Rachel, respectively, with "kadkod" and "his shoulders" alluding to the luz. Yosef's sale and degradation by his brothers prepared him to accept Hashem's will with joy, ultimately leading to his elevation above his brothers as "a crown unto his brothers." Hashem orchestrated events so that Yosef's sons became tribes, showing the importance of faith and acceptance of Hashem's ways.

Likutei Moharan, Part II 85:3:1

3. And because Yaakov’s entire focus was Rachel, it is said of Rachel’s sons: of Yosef—“on the kadkod of one set apart from his brothers” (ibid. 49:26) ; and of Binyamin it is written—“and between his shoulders He dwells” (Deuteronomy 33:12). This is a clue that it is the concept of Leah, who is the first, which enables one to attain the concept of Rachel. “Kadkod” and “his shoulders” allude to the aforementioned luz .

Sefat Emet, Genesis, Vayeshev 4:5

It seems that Yosef's sale as a slave and his degradation by his brothers, who stripped him of his clothing, were pivotal moments. By maintaining his faith in Hashem and believing that everything happens for the good, Yosef was later able to flee Potiphar's house without his clothing. This earlier experience prepared him to degrade himself for Hashem’s will. Yosef's actions teach us the importance of accepting Hashem's ways with joy and love. As Tehillim 66:5 says, "For He is held in awe.” The whole episode of Yosef’s sale was bewildering to his brothers. They couldn't understand how Yosef could separate himself and claim that eleven stars would bow to him when there were supposed to be twelve tribes of Hashem. In reality, Hashem orchestrated events so that Yosef’s sons, Menashe and Efraim, became their own tribes, and Levi was counted separately. At the time, none of this made sense. Ultimately, Yosef was elevated above his brothers and not counted among the tribes, as it says, “He was a crown unto his brothers” (Bereishit 49:26).

Commentary

Ibn Ezra emphasizes that the blessings Jacob bestows upon Joseph are powerful and exceed those given to his own ancestors, with the blessings reaching the farthest hills of the world. Rashbam further elaborates on the extensive nature of these blessings, linking them to the Israelites' demands for meat in the desert and emphasizing the vastness of Joseph's blessing. Radak and Rashi both discuss the idea that these blessings are limitless and reach beyond what was promised to Abraham and Isaac. Ibn Ezra also notes that Joseph is seen as a prince among his brothers, symbolized by the crown he wears.

Chizkuni, Genesis 49:26:1

נזיר אחיו, “the one who had been separated from his brothers.” Our author understands the word נזיר here as “the prince among his brothers.” He uses Lamentations 4,7, זכו נזיריה משלג, “her elect were purer than snow, ”as the source where the word is used in that context.

Da'at Zekenim on Genesis 49:26:1

עד תאות גבעות עולם, “as far as the hills at the end of the world;” according to Rashi, Yaakov was able to extend such blessings as a reward for having fed his father with the delicacies that he used to enjoy. G–d had already enlarged the scope of his blessings to him when He told him that his descendants would spread in all directions of the globe. (Genesis 28,14)

Ibn Ezra on Genesis 49:26:1

THE BLESSINGS OF THY FATHER. These blessings which I have blessed you with are mighty and are added to the blessing with which my progenitors blessed me. (The point being, may you be blessed with the mighty blessings with which I bless you (birkat avikhah gaveru) plus the blessings with which my begetters blessed me (al birkat horai). Cherez explains that I.E. interprets al (beyond) as meaning im (with, plus).)

Ibn Ezra on Genesis 49:26:2

[PROGENITORS.] Horai is to be rendered my begetters. (The root of horai is heh, resh, heh which means to be pregnant or to conceive. However, inasmuch as horai is in the plural it must refer to both Jacob’s mother and father. We obviously cannot explain horai as meaning the ones who bore me. Rather it must be interpreted to mean the ones who begot me (Cherez).) Va-tahar (and she gave birth to) in and she gave birth to (va-tahar) Miriam (I Chron. 4:17) (Here, too, the root heh, resh, heh does not means to conceive or be pregnant with, for Chronicles deals with births and not with pregnancies. Thus va-tahar in I Chron. 4:17 means she gave birth to.) and horah (brought forth) in, A man-child is brought forth (horah) (Job 3:3) (Here, too, the root heh, resh, heh does not mean to conceive but to bring forth, for its parallel reads ivvaled (I was born).) are similar.

Ibn Ezra on Genesis 49:26:3

UNTO THE UTMOST BOUND. Ta’avat (utmost bound of) comes from the same root as ve-hitavvitem (and ye shall mark out your line) (Num. 34:10). The meaning of our verse is: these blessings will be as high as the line marked out by the everlasting hills.

Ibn Ezra on Genesis 49:26:4

THE PRINCE AMONG HIS BRETHREN. Nezir (prince of) comes from the same root as nezer (crown). (It means crowned, the one who was crowned over his brethren (Krinsky, Weiser and Cherez). Filwarg suggests reading, “From the same root as nazir (Nazirite).” This reading fits in very well with I.E.’s comparison of nezir to nediv, for nazir has the same vocalization as nadiv, both in the absolute and in the construct. Thus in the absolute we have nazir and nadiv and in the construct nezir and nediv.) It is in the construct with echav (his brethren) and is therefore vocalized nezir. Compare, nediv lev (willing-hearted) (Ex. 35:22).

JPS 1985 Footnotes, Genesis 49:6

Meaning of Heb. uncertain.

Kli Yakar on Genesis 49:26:1

The blessings, etc. Alternatively, “The blessings that your father [gave you] are stronger than the blessings my forebears [gave me]” — Yaakov received the right of the firstborn through deceit, but he transferred it to Yoseif openly. Even to the boundaries. Therefore he was able to glory in it wherever he went.

Rabbeinu Bahya, Bereshit 49:26:1-2

ברכות אביך גברו על ברכות הורי, “the blessings of your father have surpassed the blessings of my parents.” According to the plain meaning of the words the word “my parents” refer to Avraham and Yitzchak (not to Yitzchak and Rivkah). Yaakov meant that his blessings were additional to the blessing which had already been bestowed by Avraham and Yitzchak on his offspring. A kabbalistic approach: Yaakov meant that the emanation from which his own blessing would originate is more powerful than the emanation in which Avraham and Yitzchak and also their blessings were at home. Avraham and Yitzchak had primarily represented the emanation חסד and גבורה respectively. Yaakov’s emanation, i.e. the aegis under which he modeled his life was תפארת, harmony, a blending of the two emanations which each formed Avraham’s and Yitzchak’s guiding light. The reason the patriarchs are called הורי, “my parents,” is that they were the principal carriers of the שכינה, the “benevolent Presence of G’d on earth,” as we have explained repeatedly. [The word הורי may be read as without the letter ו, i.e. הרי, “my mountains,” i.e.. the ones I look up to. Ed.]. We find that David also refers to the patriarchs as mountains when he said in Palms 121,1 “I will raise my eyes to the mountains.” Midrash Tehillim on these words understands them as David raising his eyes to the spirits of the patriarchs. עד תאות גבעת עולם, “to the utmost bounds of the eternal hills.” Until the emanations will have played their parts in full. At that time G’d and His Name will be One, [there will no longer be a dichotomy between man’s ideals and his realising them. Ed.] The הורי of which Yaakov has spoken will then be identical with גבעות עולם. These “mountains” may then serve as “crowns”. The word גבעות has much in common with מ-גבעות, the headgear (Exodus 28,40) worn by the priests. The welfare of the whole world depends on the priests, and their garments are the זרועות עולם ”the arms of mankind.” Just as warriors wear a medallion on their arms as a charm of good luck, so the priests when the carry out their function suitably adorned, are the medallion of mankind (or at least of the Jewish people). The author quotes more verses showing that the word גבעות is used in that sense and linking the words פתחי עולם and שאו שערים to the same concept.

Radak on Genesis 49:26:1

ברכת אביך גברו, although Yaakov uses the past tenses in the word גברו, what he means is the future, that the blessing will prove to be what he says. The anomaly of using the past tense to describe matters that are yet to occur is no anomaly; it occurs again and again in Scripture. The word הורי, normally translated as “my parents,” refer to Avraham and Yitzchok, Yaakov’s father and grandfather respectively, his mentors. The very expression הורה, horeh, and הורה, horah, respectively, apply to father and mother, depending on the vowel under the letterר . This is so as both are involved in bringing about the pregnancy leading to the eventual birth of the child. The father is the active partner, whereas the mother is considered the passive partner seeing that she is the recipient of the male’s sperm.

Radak on Genesis 49:26:2

עד תאות גבעת עולם, these blessings should in turn be transferred to your offspring in an unending chain. We know the word תאוה as describing a limit, boundary, from Numbers 34,10 והתאויתם לכם, “you will draw for yourselves (boundaries).” Yaakov simply means that as long the universe will continue to exist “my blessing to you shall remain in force.” Hills and mountains, as opposed to rivers, are symbols of something that endures. The prophet Isaiah echoes this thought when he said (Isaiah 54,10)כי ההרים ימושו והגבעות תמוטינה “for even if the mountains were to move and the hills to collapse, etc.” [just as the former is unlikely, so G’d’s loyalty shall remain steadfast towards Israel. Ed.]

Radak on Genesis 49:26:3

תהיינה לראש יוסף, in all the blessings which have been mentioned in this chapter Joseph should be the first and principal beneficiary. The words וקדקד נזיר אחיו are again a duplication, repetition, in order to emphasise how strongly Yaakov feels about the matter.

Radak on Genesis 49:26:4

נזיר, an expression applied to leading people as in Nachum 3,17 מנזריך כארבה.”your guards were like locusts.”

Rashbam on Genesis 49:26:1

ברכות אביך גברו על ברכות הורי, the blessings of your father Yaakov who has been blessed by G’d on the occasion of the dream with the ladder (Genesis 28,13), are more comprehensive than the blessings my own parents had received at the time. G’d blessed me with unlimited boundaries “you will branch out to the east, the west, etc.”

Rashbam on Genesis 49:26:3

עד תאות גבעות עולם, as far as the furthest hills of the world. The expression תאוה occurs in connection with the Israelites’ demand for a meat diet in the desert, in preference to or in addition to the manna. (Numbers 34,10) The term is also used to describe far off places such as לבא חמת in Numbers 34,8. Accordingly, the expression הורי may be a duplication of the expressionגבעות עולם , used here as well as elsewhere to underline a point the Torah makes. A similar duplication occurs in Deuteronomy 33,15 of the expression מראש הררי קדם and the expression ממגד גבעות עולם in Moses’ blessing “with the best from the ancient mountains, and the bounty of hills immemorial.” Both Yaakov and Moses employ practically the same wording in describing the vastness of Joseph’s blessing....

Rashbam on Genesis 49:26:4

נזיר אחיו, the king over his brothers, the one wearing the crown, נזר.

Rashi on Genesis 49:26:1

'ברכת אביך גברו וגו THE BLESSING OF THY FATHER HAVE PREVAILED etc. — The blessings which the Holy One, blessed be He, bestowed upon me are mighty beyond the blessings wherewith He blessed my progenitors

Rashi on Genesis 49:26:2

עד תאות גבעות עולם EVEN TO THE BOUNDARIES OF THE EVERLASTING HILLS — Because my blessings have prevailed, extending to the very ends of the bounds of the everlasting hills, for He gave me a blessing that bursts all bounds, one that has no limits, that reaches even unto the four corners of the world, as it is stated, (Genesis 28:14) “[God said to Jacob] and thou shalt spread abroad to the West and to the East [and to the North and to the South]”, an unqualified promise that was made neither to Abraham nor to Isaac. For to Abraham He said, (Genesis 13:14) “Lift up thine eyes and look northwards etc. … for all the land which thou seest to thee will I give it”, and He showed him only the Land of Israel. To Isaac He said, (Genesis 26:3) “for unto thee and unto thy seed will I give all these lands, and I will establish the oath [which I swore unto Abraham thy father]”. It is to this that Isaiah alludes when he said, (Isaiah 58:14) “And I will feed thee with the heritage of Jacob thy father” (Shabbat 118b), and he did not say, “with the heritage promised to Abraham”.

Rashi on Genesis 49:26:3

הורי is from a root meaning to conceive. The singular denotes “my father”, the one who made my mother conceive me. We find a similar use of the verb in (Job 3:3) “A man is causing a woman to conceive (הוֹרָה).”

Rashi on Genesis 49:26:4

עד תאות means UNTO THE ENDS — The word is connected with the verbs in (Numbers 36:10) “And ye shall mark out the ends (והתאויתם) for the east border”, and (Numbers 5:8) “you shall mark out the ends (תתאו) unto the entrance of Hamath”.

Rashi on Genesis 49:26:5

תאות means in old French émoulis. Thus (i.e. with these words) did Menachem ben Seruk classify it (תאות). Onkelos translates (תאות (גבעת עולם in the sense of desire (תאוה) and longing and takes גבעת as a figurative expression for “the great ones”, like (1 Samuel 2:8) “the pillars of the earth”, meaning the righteous of the earth — viz., he renders it by “the blessings for which the great ones of the earth longed”, referring to the blessings which his mother so much desired that she forced him to take steps to obtain them

Rashi on Genesis 49:26:6

תהיין THEY — all — SHALL BE ON THE HEAD OF JOSEPH.

Rashi on Genesis 49:26:7

נזיר אחיו means what the Targum has: פרישא דאחוהי. i.e. the one who was separated from his brothers. The word נזיר is of a root signifying separation, as in (Leviticus 22:2) “that they separate themselves (וינזרו) from the holy things of the children of Israel”; (Isaiah 1:4) “they have separated themselves from God (נזרו) turning backward”.

Rav Hirsch on Torah, Genesis 49:26:1

ברכת אביך גברו וגו׳. Die gewöhnliche Auffassung: die Segnungen deines Vaters übertreffen die Segnungen meiner Eltern, ist sprachlich nicht begründet, und dem Sinne nach, als ein ungeheures Selbstgefühl ausdrückend, widerstrebend. גבר על braucht durchaus nicht: etwas an Kraft übertreffen zu heißen, z. B. גבר עלינו חסדו (Ps. 117, 2), wo על den Boden, den Ort bezeichnet, auf welchem die Liebe sich hoch empor hebt, wo sie sich stark zeigt. Ebenso: ויגברו המים על הארץ (Bamidbar 7, 24). Die Wasser stiegen auf der Erde, nicht: über die Erde. Ebenso hier: die Segnungen, die dein Vater jetzt zu erteilen hat, sind auch nur auf den Segnungen gewachsen, die meine Erzeuger mir erteilt haben. Diese sind der Grund und Boden, auf welchem sich nun meine Segnungen emporheben können. Lasset den Segen, den Eltern bei ihrem Scheiden über Kinder aussprechen, euch nicht gleichgültig sein; daß ich euch jetzt im hohen Greisenalter segnen kann, dies זכות wurzelt in der Reinheit der Eltern, in dem Augenblick, wo der Greis ihnen einst sein Dasein verdankte: nicht אבתי, sondern הורי. —

Rav Hirsch on Torah, Genesis 49:26:2

גבעות עולם: nicht konkrete Hügel, sondern wie in Habakuk 3, 6: שחו גבעות עולם „wenn niedersinken die Hügel der Zeiten" das Niedersinken derjenigen Größen be" , תאות גבעות עולם .deutet, die sich in der Zeit als Träger der Verhältnisse emporheben ist somit das letzte Ziel, wohin alle Größen der Zeiten streben. Und in der Tat hatte ja Jakob in den ihn umstehenden Kindern nicht bloß die Anfänge der Entwicklung seines Volkes, sondern eben damit die Anfänge der allerletzten Vollendung der Entwicklung des gesamten Menschengeschlechts um sich — ולו יקהת עמים — also: bis zu den allerletzten Zielen, wohin sich überhaupt die ganze Entwicklung der Menschheit bewegt. —

Rav Hirsch on Torah, Genesis 49:26:3

נזיר אחיו, nicht wahrscheinlich der "Gekrönte" seiner Brüder. Denn נזיר heißt sonst nie der gekrönte, sozial geadelte Mensch, sondern stets der sittlich geadelte. Denn daß נזר ein paarmal Krone heißt, ist auch nur von dem Grundbegriff נזר, absondern, abgrenzen, insofern נזר, die Krone, ein den Gekrönten symbolisch von andern abgrenzendes, absonderndes Zeichen ist, wie זֵר, der Reif, von הִנָזֵר .זור: sich von allem Ungeweihten fern halten. נָזיר: der die Selbstbeherrschung übt, sich von allem Unedlen fern zu halten, ein Charakter, den ja Josef in seiner ganzen Geschichte so glorreich bewährt hat.

Rav Hirsch on Torah, Genesis 49:26:4

Juda und Josef sind augenscheinlich die beiden Centra, auf welchen Jakobs in die Zukunft schauender Blick ruhen bleibt, und zwar bis יקהת עמים, bis תאות גבעות עולם, bis in die allerfernste Zukunft. Und in der That sehen wir auch Josef stets Juda zur Seite. בית יוסף und בית יהודה umfasst im Munde der Propheten die ganze Nation. Und selbst für jene ferne Zukunft feiert die Überlieferung einen Sprößling aus dem Hause Josefs, dem Sprössling aus dem Hause Judas als Vorgänger und Genossen zur Seite: משיח בן יוסף und משיח בן דור. Das Verhältnis ist nicht klar, weil nicht offenbart. Aber grundlos ist es gewiss nicht, wenn hier Jakob hervorhebt, daß die Hoffnungen und Segnungen jener fernen Zukunft wie auf Judas Haupt, so auch auf Josefs Scheitel ruhen.

Sforno on Genesis 49:26:1

ברכות אביך, may He also grant you the blessing which has been bestowed on your father when the same G’d promised me that I would spread out in all directions of the globe. (28,14) This meant that my heritage would be boundless. This was only an extension of the original blessing given to Avraham at the beginning of Genesis 12 that ונברכו בך כל משפחות האדמה ובזרעך, “through you will be blessed all the families of the earth and through your descendants.” This verse is also a promise to the moral elite of the gentiles who in the words of Bileam in Numbers 23,23 will be numbered among the people loyal to G’d and who will receive their reward. Bileam speaks of כעת יאמר ליעקב ולישראל מה פעל ה', (Israel will be told by G’d directly what G’d does, not relying on astrologers and the like) The prophet Yoel 3,5 promises that all those who refer in their conversation to Hashem, will survive the wars preceding the coming of the Messiah, their mention of G’d being considered as proof of their believing in Him. [If I understand the author correctly, he feels that unless the promise given to Avraham at the beginning of Lech Lecha will help those חסידי אומות העולם, the righteous among the gentiles who are deserving, to survive the cataclysmic events preceding the coming of the Messiah, they are of too transient a nature to be taken seriously. Ed.] The distinction of the Jewish people lies in the fact that they do not turn to soothsayers, and all kinds of charlatans, astrologers or palm readers to divine the future. If they want to know something about the future they turn to G’d directly or to a prophet, or they are content to let G’d do what He considers to be right. Hence, by proclaiming the name of the Lord one is presumed to belong to this elite. Verses quoted by the author, such as Isaiah 61,6 as well as Zecharyah 8,23 are an assurance that when the time comes, having been steadfast in one’s loyalty to G’d, one will share in the ultimate salvation. The Jews at that time will finally be recognised as deserving a position of leadership amongst mankind.

Sforno on Genesis 49:26:2

גברו על ברכות הורי, and the reason that I said ברכות אביך is because they are more powerful than the ones which my parents, הורי, received.

Sforno on Genesis 49:26:3

עד תאות גבעות עולם for my blessings extend to the end of the globe, both extremes of the sun’s orbit which spans the continents. They are so called as they represent the end of “time”. etc. [there is no point in completing the author’s words as the astronomy since Copernicus is viewed completely differently than during the author’s time, Ed.]

Sforno on Genesis 49:26:4

תהיינה לראש יוסף, these words are understood as emanating from G’d Who will send His blessings onto the head of Joseph directly, without the services of any intermediary. Moses parallels Yaakov’s syntax when he said in Deuteronomy 33,16 in his blessing to Joseph תאנה לראש יוסף, ורצון שכני סנה.

Sforno on Genesis 49:26:5

ולקדקד נזיר אחיו, seeing that he had remained pure, resisted temptation, he became crowned with the crown of royalty among his brothers (alternate meaning of נזר). He had proved by his very actions that he was worthy of such distinction, so that he is the recipient of direct blessings from G’d. Also Joseph’s descendants remained on a moral level close to that of his illustrious ancestor, so that the first of the Judges, Moses’ successor, was the leader of the people, being in effect the “king” of his nation. Compare Hoseah 13,1 כדבר אפרים אתת נשא בישראל, “when Ephrayim spoke piety he was exalted in Israel.” [a reference to Joshua’s contradicting the spies’ majority report. Ed.]

Siftei Chakhamim, Genesis 49:26:1

הריון ... i.e., “The one who made my mother conceive me”... Rashi is explaining how the word הורי means father. ויפוזו זרועי ידיו as ויפוצו... Rashi is saying that ז and צ often interchange, as in זעקת which is like צעקת.

Siftei Chakhamim, Genesis 49:26:2

תאות עולם from the same meaning as desire and longing... Accordingly, עד תאות גבעות עולם means as follows: the blessings my father gave me were stronger — better — than the blessings Hashem gave my father. This is so, since the great ones [i.e., “the pillars”] of the earth longed for my blessings. And Rashi then explains who longed for them: it was Yaakov’s mother. (source unknown)

Siftei Chakhamim, Genesis 49:26:3

And וגבעות ... for which his mother longed... Rashi is answering the question: Onkelos explained תאות as longing. And before that, it is written ברכות אביך גברו וגו', which Rashi previously explained as, “The blessings that Hashem blessed me surpassed the blessings that He blessed my forebears.” If so, according to Onkelos, how does the phrase following עד תאות גבעות עולם fit in? Therefore Rashi explains, “His mother longed for them.” Rashi is saying that according to Onkelos, תאות גבעות עולם refers to Rivkah, Yaakov’s mother. She desired those blessings and made Yaakov receive them. Therefore she dressed Yaakov in Eisov’s garments that were desired (החמודות), in order that Yaakov should receive the blessings.

Steinsaltz on Genesis 49:26

The blessings of your father that I am bestowing upon you surpass the blessings of my parents to me, as I am blessing you with strength, courage, and constant support from Heaven, until the edge of the eternal hills, until the end of the world. 38 This is akin to saying: All of the days of the existence of the world. 39 They, these blessings, shall all be like a crown on the head of Joseph, placed on the head of the elect among his brothers, as their king. 40

Tur HaArokh, Genesis 49:26:1

ולקדקוד נזיר אחיו, “on the head of the one who was separate from his brothers.” The word נזיר here may be understood in the sense of נזר, “crown” i.e. the most superior, of his brothers. Another way of looking at this expression is that seeing that the head is the highest, most valuable of all our organs, by blessing the head one automatically blesses the entire body, i.e. all twelve tribes.

Tze'enah Ure'enah, Vayechi 91

“The blessings of your father surpass” [49:26]. Jacob said to Joseph. The blessing of your father is greater and better than the blessing of my parents. That is, the Holy One blessed Jacob without measure and specific goals. “Rest on the head of Joseph” [49:26]. The same blessing should be on the head of Joseph. (Rashi, Genesis, 49:26.)

Jewish Thought

Yosef is referred to as separate from his brothers in Genesis 49:26, and is also associated with being the first Mashiach.

Kol HaTor 2:137

(Gen. 49:26) “let them be upon the crown of the head of the one who was separate from his brothers” -- This referred to Yosef --.

Kol HaTor 2:144

The head of Yosef -- as in (Gen. 49:26) “they will be on the head of Yosef.” The term ’head’ or ’first’ is used in reference to Yosef because he himself was, and from him will come, the first Mashiach.

Kabbalah

The text from Zohar discusses the concept of two females, representing the supreme female and the lower female, surrounding a man in his house. The Sefer Etz Chaim explains the division of the Ten Sefirot in Kabbalah, with each aspect corresponding to a specific part of the body and the four-letter name of God. The text also discusses the aspect of Malchut in each face, whether in the male aspect or the female aspect, and how it is represented as a crown on the side of the righteous.

Sefer Etz Chaim 1:5:1

1. My desire in this branch is to precede with some introductions to anyone who comes to engage in this wisdom. As we have explained above, the face of a person includes forty-eight limbs with ten specific aspects. In this way, Keter is the skull, and Chabad are three brains, and Chagat are two kidneys. Guf (body) and Nahy are two thighs, and Malchut is its female aspect. However, if you wish to divide and specify these Ten Sefirot in numerous details, they are not divided except in the four-letter name of God (Y-H-V-H). Their order is as follows: Keter is a complete face of Y-H-V-H and is called Aleph-Ayin (A"A). Chochmah is also a complete face of Y-H-V-H and is called Abba (Father). Binah is likewise a complete face of Y-H-V-H and is called Imma (Mother). Zeir Anpin (ZA) from Chesed to Yesod is a complete face of Y-H-V-H and is called Z"A. The tenth Sefirah, Malchut, is a complete face of Y-H-V-H and is called Nukva of Z"A. Furthermore, it should be known that the aspect of Malchut in each face from these four faces is as follows: the Malchut that is in the male aspect, such as Abba and Z"A, is in the form of a crown on the side of the righteous, called Yesod in the secret of the blessings to the head of the mentioned righteous in Genesis 49:26. As Rabbi Yisa Zuta often met Rabbi Shimon, Rabbi Shimon said to him, "What is the meaning of the verse, 'Blessings for the head of the righteous one, for the righteous one requires it, etc.'?" If it is the Malchut in the face of the female aspect, such as Imma and Nukva of Z"A, then the Malchut in it is also in the form of the crown on the side of the righteous, called Yesod.If it is the Malchut in the face of Nukva, such as Imma and Nukva of Z"A, then the Malchut in it is also in the form of the crown on the side of the righteous, called Yesod. For the Yesod in it is the foundation, and the crown in it is in the form of the fleshy apple on which the term used by our Sages is based, "Buds of the womb," concerning matters of astrological symbols, as is known.

Zohar, Bereshit 83:233

Therefore, two females, his Mother and his wife, are to compass a man about in his house, like the Male above. There is reference to this in the verse “Unto {ad} the desire of the everlasting hills” {Gen. 49:26}. This ad is the desired object of the “everlasting hills,” by which is meant the supreme female, who is to make ready for him, and make him blissful and bless him, and also the lower female, who is to be joined in union with him and take support from him.

Midrash

The Midrash Mishlei 1:9 discusses the brothers of Joseph plotting against him, with only Reuben trying to save him. In Pirkei DeRabbi Eliezer 48:3, it is explained how the time in Egypt was shortened due to the merit of the Patriarchs. Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 6:3 mentions the rewards for Benjamin and Judah, while Ein Yaakov (Glick Edition), Shabbat 20:4 discusses Joseph and his brothers' abstinence from wine. Finally, Bereshit Rabbah 98:20 delves into the blessings given to Joseph by his father Jacob.

Bereshit Rabbah 98:20

“His bow [kashto] sat firm [be’eitan], and the arms of his hands were golden, by the hands of the mighty One of Jacob, from there, from the Shepherd of the stone of Israel” (Genesis 49:24). “His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius. (Aksilo – until [ad] Kislev) Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]? (That you are not included as one of the patriarchs (Maharzu; cf. Matnot Kehuna, Etz Yosef). ) It is the passion [kashyut] that you experienced with your master’s wife. (This is according to the opinion that initially Joseph wished to consort with her.) Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened. (Joseph experienced arousal for Potifar’s wife but then subdued his passion and became relaxed once again. ) That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto]. “And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails. “From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25). “By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood. Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel, (A reference to his mother, Rachel, who was the cornerstone of the home of Jacob, i.e. Israel (Matnot Kehuna). ) and it cooled his blood. Who caused this? “From the God of your father.” “Above [me’al]” – this is Azkarot that is in Baal. (The reference is to a location of high altitude at the edge of the border of the territory of Joseph in the Land of Israel (Etz Yosef). ) “Lying beneath” – this is Beit She’an, in Beit HaSherai. (A low-lying area in the territory of Joseph. Both Azkarot and Beit She’an had excellent produce (Etz Yosef; cf. Rabbi David Luria). ) “Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals. You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed. “The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26). “The blessings of your father” – those who taught me and those who conceived me. “Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam] (The patriarchs.) desired [nitavu]. “They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come. “On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir]. (The term nazir can mean separating, or something that is separated (see, e.g., Leviticus 22:2; Isaiah 1:4), and so too, Joseph was separated from his brothers. ) Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.

Ein Yaakov (Glick Edition), Shabbat 20:4

R. Malai. in the name of R. Isaac, said further: "Since the day when Joseph departed from his brothers, he tasted no wine, as it is written (Gen. 47, 26.) And on the crown of the head of him who was separated from his brother." R. Jose b. Chanina said: "The brothers of Joseph also did not taste wine, for it is said (Ib. 43, 34.) And they drank and were merry with him. We infer that without him they did not drink." But the former (R. Malai) holds this refers to being drunk but not to tasting. R Malai further said: "As a reward [due to Aaron] for, And when he sees thee, he shall be glad in his heart (Ex. 4, 14) , he was given the Choshen Hamishpat on his heart."

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 6:3

Thus said the Holy One Blessed be He: What reward will accrue to the sons of Benjamin, who went down first into the sea? The reposing of the Shechinah in his portion (i.e., the Temple), as it is written (Genesis 49:27) "Benjamin tears (first), as a wolf," and (Devarim 33:12) "Of Benjamin he said: 'Beloved of the L–rd; He will repose securely upon him, etc.'" And what reward accrued to the tribe of Judah, who stoned him? They attained to kingdom, as it is written "The princes of Judah rigmatham," "rigmah" connoting kingdom, as in (Daniel 5:29) "And at Belshazzar's command, they clothed Daniel in purple ('argevana,' like 'rigmah'), placed a golden chain on his neck, and proclaimed that he should rule as one of three in the kingdom." "the princes of Zevulun and the princes of Naftali": Just as the Holy One Blessed be He wrought miracles for the tribe of Judah and Benjamin at the sea, so He wrought miracles for Zevulun and Naftali, through Devorah and Barak, as it is written (Judges 4:6-7) "And she summoned Barak the son of Avinoam of Kedesh Naftali, and said to him: The L–rd, the G–d of Israel has commanded: Go, ascend Mount Tavor, and take with you ten thousand men of Naftali and Zevulun. And I will draw to you Sisra the commander-in-chief of Yavin, etc." And it is written (Ibid. 5:18) "Zevulun is a people that bared its soul to death, and Naftali on the heights of the field."

Midrash Mishlei 1:9

[9] "If they say, 'Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause'" - These are the brothers of Joseph, who were lurking and saying, 'When will the end come, and we will kill him?' And when he came to them, they began to say to one another, 'This is the hour; this is the season,' and the Divine Presence (Shechinah) was jesting and saying, 'Woe to them for the blood of this righteous one.' Therefore, it is said, "We will lurk secretly for the innocent without cause." And of them all, none wanted to save him except Reuben, as it is said, "Reuben heard, and he saved him from their hand." He said to them, 'Come, and I will give you advice,' They said to him, 'What advice are you giving us?' He said to them, 'Let us throw him into the pit while he is alive, and our hand will not be upon him,' From where [do we learn this]? As it is stated: (Proverbs 1:12): "We will swallow them up alive as the grave, and whole, as those that go down into the pit" - that he went down to the pit in his innocence, and he did not know what they were going to do to him. Rabbi Levi ben Zavdai said: "Who lowered [Joseph] into the pit from among all his brothers? You must say it was Simeon and Levi, as it is said (Genesis 49:6), 'Into their council let my soul not enter.' But Reuben intended to save him and return him to his father, as it is said (Genesis 37:22), 'That he might save him from their hand, to restore him to his father.' (Genesis 37:29): 'And Reuben returned to the pit' - where was he? Rabbi Judah and Rabbi Nehemiah [disagreed]: Rabbi Judah said, 'The burden of the household was thrust upon him, and as soon as he was free from his burden, he came and looked into the pit and did not find him. This is the meaning of "And Reuben returned to the pit, and behold, Joseph was not in the pit, and he tore his clothes."' Rabbi Nehemiah said, 'He was occupied in his sackcloth and fasting over the incident that occurred, and he did not turn [from it], and as soon as he was free from his sackcloth and fasting, he came and looked into the pit and did not find him, as it says "And Reuben returned to the pit, etc." ' Not only that, but once they sold him, the Divine Presence (Shechinah) mocked them and said to them (Isaiah 55:8), 'For my thoughts are not your thoughts, etc.,' not with the thought that you think, 'nor your ways my ways,' and not in the way that you say, for if there were not a decree from before Me, your counsel would be nothing. (Proverbs 1:13): 'All precious substance shall we find, our houses shall be filled with spoil' - this is the sale of Joseph, who was a precious son to his father, as it is said (Genesis 37:3), 'For he was the son of his old age,' he was found to sustain them, as it is written (Genesis 45:5), 'For God sent me before you to preserve life.' 'Our houses shall be filled with spoil' - that they filled their houses with silver and gold from Joseph's treasures. Rabbi Joshua ben Levi said: The ten martyrs were drawn [to their deaths] only by the sin of selling Joseph. Rabbi Avin said: You must say that ten were exacted from every generation, and still, that sin persists. (Proverbs 1:14): 'Your lot shall be cast among us' - when Joseph sat down, he took the key and was calling out: Reuben, Simeon, Levi, Judah, Issachar, Zebulun - they are sons of one mother, let them come and sit; Dan and Naphtali - they are sons of one mother, let them come and sit; Gad and Asher - they are sons of one mother, let them come and sit; and he went back and hit with the key and said: Benjamin is an orphan, and I am an orphan, it is fitting for an orphan to sit with an orphan, 'One purse shall be ours' - for they all ate at one table at the banquet. How did he do it? He gave each one one portion, and to Benjamin five portions, how? He took his portion, and Benjamin's portion, and Ephraim's portion, and Manasseh's portion, and the portion of Asenath, Joseph's wife, and gave it to Benjamin, as it is said (Genesis 43:34): 'And he took and sent portions to them from before him, but Benjamin's portion was five times as much as any of theirs, and they drank and were merry with him.' Rabbi Shmuelai said in the name of Rabbi Isaac from Magdala: From the day that Joseph separated from his brothers he did not taste the taste of wine until that day, as it is written (Genesis 49:26), 'And the crown of the head of his brothers' Nazirite.' Rabbi Yosei bar Hanina said: They also did not taste the taste of wine, as it is said, 'And they drank and were merry with him.' Another explanation, 'Your lot shall be cast among us' - this is the Torah, which was the lot of the Holy One, Blessed be He, and given to Israel; 'One purse shall be ours' - at the time when they stood at Mount Sinai and said (Exodus 24:7), 'All that the Lord has spoken we will do and we will hear.'"

Pirkei DeRabbi Eliezer 48:3

Rabbi Elazar, son of 'Arakh, said to them: The Holy One, blessed be He, said this to Abraham only at the hour when he had seed, as it is said, "Thy seed shall be a stranger in a land that is not theirs" (ibid.). From the time when Isaac was born until Israel went forth from Egypt 400 years (elapsed). (Rabban Jochanan, son of Ẓakkai) said to him: Verily it is written, "Now the sojourning of the children of Israel, which they sojourned in Egypt, was four hundred and thirty years" (Ex. 12:40). He answered him, saying: 210 years Israel abode in Egypt, and five years before Jacob came to Egypt there were born unto Joseph(the fathers of) two tribes, Manasseh and Ephraim, and they belonged to the Israelites. Behold, (we have) 215 years of days and nights, (this equals) 430 years; for the Holy One, blessed be He, reduced the time for the sake of the merit of the Patriarchs, for they are the mountains of the world, and for the sake of the merit of the Mothers, for they are the hills of the world, and concerning them the Scripture says, "The voice of my beloved ! Behold, he cometh, leaping upon the mountains, skipping over the hills" (Cant. 2:8).

Quoting Commentary

Ramban explains that Moses' question in Numbers 11:12 is a figurative reference to motherhood, emphasizing the pain of raising children. Rashi clarifies that the word "נזר" in Leviticus 15:31 signifies separation. Tur HaArokh and Ibn Ezra discuss the interpretation of "האנכי הריתי" in Numbers 11:12, with the former focusing on the role of fathers in conception and the latter highlighting the transitive use of the word "הרה." Rabbeinu Bahya and Radak provide insights into various biblical verses, linking Joseph's role as a provider of grain to blessings and discussing the birth of Miriam. Lastly, Tribal Lands highlights Joseph's significance in uniting Jacob's family and facilitating the nation's growth in Egypt.

Ibn Ezra on Isaiah 59:13:4

הורו Conceiving it, (A.V., Conceiving, Uttering.) that is, forming it; comp. הורי my progenitors (Gen. 49:26); ותהר and she conceived (1 Chr. 4:17). (The instances quoted are intended to prove that the verb הרה to conceive, which is mostly used as a neuter verb, expressing a certain state and condition, is sometimes used as a transitive verb, and governs in that case the accusative.) Its form is the same as that of the succeeding והגו and uttering it; the possessive pronoun (וֹ) refers to שקר falsehood. Some say that הֹרוֹ and הֹגוֹ are irregular forms of the infinitive; the regular infinitive would be הׇגֹה ,הׇרֹה, comp. בׇּנֹה to build (1 Kings 8:13.)

Rabbeinu Bahya, Bereshit 41:55:3

Tanchuma Miketz 7 describes what happened in the following words: when Pharaoh sent his petitioners to Joseph and they pleaded with him for bread, Joseph told them to come back after they had circumcised themselves. Thereupon the people returned to Pharaoh and cried in front of him telling him that Joseph had refused to supply them with food until they had circumcised themselves. Pharaoh said to them: “why were you foolish enough not to have stored food for yourselves during the last seven years?” Thereupon the people told him that everything they had stored had rotted away. Pharaoh asked them if not some of yesterday’s bread was left over? They told Pharaoh that even bread they put in their bread baskets on the previous day had turned bad. Thereupon Pharaoh told them to go back to Joseph and to carry out all his instructions. This is the meaning of the verse (Proverbs 11,26) מונע בר יקבוהו לאום וברכה לראש משביר, “he who withholds grain they will curse (Pharaoh), whereas he who sells it will enjoy a blessing.” The reference is to Joseph who was the seller of grain in Egypt. This is what Yaakov had in mind when he said to his son Joseph (Genesis 49,26) “the blessings of your father surpassed the blessings of my parents.“ Moses alluded to this in Deut. 33,15 תבואתה לראש יוסף ולקדקד נזיר אחיו, “may this blessing come to rest on the head of Joseph, etc.,” i.e. that the reason Joseph enjoys these additional blessings is that he was the supplier of grain to a whole people.

Rabbeinu Bahya, Bereshit 43:34:2

וישתו וישכרו עמו, “they drank and became drunk together with him.” This was the first time the brothers had drunk intoxicating drinks since the day they had sold Joseph some twenty years previously. Joseph too had not touched intoxicating drink since that day. This is alluded to in Genesis 49,26 where Yaakov described Joseph as נזיר אחיו, “a Nazirite with his brothers.”

Radak on I Chronicles 4:17:1

The sons of Ezrah: Jether, Mered … and she bore (vattahar et) Miriam. The meaning of vattahar is like that of vatteled (=she bore). Similarly, ‘al birkhot horay (=over the blessings of my ancestors; Gen 49:26) is akin to yoleday (=those who bore me). It is concerning the wife of Mered that the text says that she bore him—[that is,] Mered—Miriam, Shammai, etc.

Ramban on Numbers 11:12:1

DID I ‘HARITHI’ ALL THIS PEOPLE? In the opinion of Onkelos [who rendered it: “Am I ‘the father’ of all this people?” the word harithi] is like [the expression] beyond the blessing of ‘horai’ (my progenitors), (Genesis 49:26.) for a father is called horeh [of the root haroh, “to conceive” or “become pregnant”] because it is he who causes conception and brings about the pregnancy [of the mother]. Thus Moses is saying: “Am I their father [who has caused their conception], or am I their mother who has given birth to them?” (The double question in the verse — Did I ‘harithi’ all this people? … Have I born them? — is thus explained as referring to the separate functions of father and mother.) But the masters of the plain meaning of Scripture (Ibn Ezra here. See also in Sefer Hashorashim of the R’dak, under the root haroh.) interpreted the verse in the opposite manner: “Am I their mother who was pregnant with them and gave birth to them?” Similarly, ‘Vatahar’ eth Miriam v’eth Shammai (I Chronicles 4:17.) means “she was pregnant with them and gave birth to them.” “Or am I their father who begot them?” [the word y’lidetihu being] like: ‘vayoled Noach’ (and Noah begot); (Genesis 6:10.) thy father that ‘y’ladecha’ (begot thee), (Proverbs 23:22.) and other similar expressions. And Moses said, as ‘ha’omein’ carrieth the sucking child, [the word ha’omein] being a reference to the [nursing-] father or mother. In my opinion the whole verse is a figurative reference to the mother, and the meaning thereof is as follows: “Have I conceived all this people and have I given birth to them?” (Ramban thus interprets the two questions (see above Note 171) as one, both referring to the mother.) Moses mentioned it in this way [speaking as the mother] because it is the woman who suffers the pain of raising children, remembering what she suffered for them from birth, pregnancy, and conception. (See Hosea 9:11.) But Moses said omein [in the masculine] since he is speaking of himself as a nursing-father, since he is not an omeneth (a nursing-mother).

Rashi on Isaiah 1:4:5

they drew backwards [The root נְזִירָה,] wherever it appears, is only an expression of separation. Similarly, Scripture states: “And they shall separate (וְיִנָּזְרוּ) from the holy things of the children of Israel” (Lev. 22:2), “the one separated (נְזִיר) from his brothers” (Gen. 49:26). Here too, they drew away from being near the Omnipresent.

Rashi on Leviticus 15:31:1

והזרתם THUS SHALL YE PUT APART [THE CHILDREN OF ISRAEL] — The word נזר has wherever it occurs the meaning of "separating". Similar is (Isaiah 1:4) “they are gone away (נזורו) backward" ; (Genesis 49:26) “him that was separated from (נזיר) his brethren” (Sifra, Metzora Parashat Zavim, Chapter 9 6).

Rashi on Nahum 3:17:1

Your princes Heb. מִנְּזָרַיִךְ, your princes. The “mem” is a radical and a root of the word, like the “mem” of מִשְׁמַרְתְּךָ, your watch (Num. 18:3); of מִשְׁמַעְתֶּךָ, your service (I Sam. 22:14); and of מִנְעָלֶךָ, your lock (Deut. 33:25). But sometimes the “mem” is defective; e.g., נְזִיר אֶחָיו, the prince of his brothers (Gen. 49:26); and, similarly, לִנְזָרִים, princes (Amos 2:11).

Tribal Lands, Chapter 12; Yosef 24

“These are the generations of Jacob: Joseph.” Something was indeed complete in Jacob’s life with the birth of Joseph. Joseph played a key role in the family. It was he who provided for Israel to become a nation in Egypt, he who gave over the code for the ultimate redemption. It was only in his presence that the rift that tore apart the family of Jacob – the split between Rachel and Leah – began to heal. To the very end, he remained “the pinnacle, set aside from his brothers” (Genesis 49:26).

Tur HaArokh, Numbers 11:12:1

האנכי הריתי, “did I conceive this people?” Nachmanides writes that Onkelos’ opinion that the words mean “am I their father,” which is based on the phrase ברכות הורי, “the blessings of my fathers” (Genesis 49,26) is an expanded version of the role of fathers who are viewed as if they had conceived, as without the insertion of their semen in the mother’s womb the mother could not have conceived.

Talmud

Rabbi Mallai said Joseph did not drink wine after leaving his brothers, behaving like a nazirite as referenced in Genesis 49:26.

Shabbat 139a:12

And Rabbi Mallai said in the name of Rabbi Yitzḥak from Migdal: From the day that Joseph took leave from his brothers, he did not sample a taste of wine, as it is written: “They shall be on the head of Joseph, and on the crown of the head of he who was separated [nezir] from his brothers” (Genesis 49:26). The language of the verse alludes to the fact that Joseph conducted himself like a nazirite and abstained from wine.

Tanakh

In Habakkuk 3:6, God's presence causes the earth to shake and nations to tremble, shattering mountains and sinking hills. In Deuteronomy 33:16, Joseph is blessed with the bounty of the earth and the favor of God's presence in the burning bush.

Deuteronomy 33:16

With the bounty of earth and its fullness, And the favor of the Presence (Presence Lit. “Dweller”; cf. Exod. 3.1ff.) in the Bush. May these rest on the head of Joseph, On the crown of the elect of his brothers.

Habakkuk 3:6

God’s standing up makes the earth shake; (shake Cf. Targum and Septuagint.) A mere glance makes nations tremble. The age-old mountains are shattered, The primeval hills sink low. God’s routes are ancient:

Targum

The blessings received from the fathers, including Abraham and Isaac, as well as the matriarchs Sarah, Rebecca, Rachel, and Leah, are to be added to Joseph, forming a diadem of majesty on his head as a chief and ruler in Egypt, shining brightly among his brothers.

Onkelos Genesis 49:26

The blessings that [of] your father [received] are stronger than [will be in addition to] the blessings [with which] my forebears [received] [blessed me] even to the boundaries of the eternal hills [for which the righteous of the earth longed]; they [all these] shall be on Yoseif’s head, on the crown of him who is a Nazirite among his brothers [and on the man who was separated from his brothers].

Targum Jerusalem, Genesis 49:26

The blessing of thy father be added upon thee, upon the blessings wherewith thy fathers Abraham and Izhak who are like mountains blessed thee, and upon the blessing of the four mothers' Sarah, Rivekah, Rahel, and Leah, who are like hills; let all these blessings come, and make a diadem of majesty upon the head of Joseph, and upon the crown of the man who became a chief and ruler in the land of Mizraim, and the brightness of the glory of his brethren.

Targum Jonathan on Genesis 49:26

The blessings of thy father be added to the blessings wherewith my fathers Abraham and Izhak have blessed me, and which the princes of the world Ishmael and Esau and all the sons of Keturah have desired: let all these blessings be united, and form a diadem of majesty for the head of Joseph, and for the brow of the man who became chief and ruler in Mizraim, and the brightness of the glory of his brethren.

בִּנְיָמִין֙ זְאֵ֣ב יִטְרָ֔ף בַּבֹּ֖קֶר יֹ֣אכַל עַ֑ד וְלָעֶ֖רֶב יְחַלֵּ֥ק שָׁלָֽל׃ 27 J Benjamin is a ravenous wolf; In the morning he consumes the foe, (foe Meaning of Heb. ‘ad uncertain; others “booty.”) And in the evening he divides the spoil.”
The text discusses the significance of gemstones representing the tribes of Israel, with each stone symbolizing specific attributes. Benjamin is compared to a wolf and his land is associated with the Temple. The Altar in the Temple had a ledge to ensure it was in Benjamin's inheritance. The complaint "Of what use is a candle in broad daylight?" is supported by Iyov 25:4-5. The meaning of "adei ad" is about unity and sustenance. Mishnah Eruvin 5:5 allows unreliable witnesses to testify about the Shabbat limit. Rabbeinu Bahya connects the ram caught in the thicket to G'd's presence in Benjamin's territory. The Talmud discusses the location of the Temple in Benjamin's land and Phineas' actions against sinners. Benjamin is compared to a wolf in Targum, with the Shekhina dwelling in his land. The King's palace can eat Shevi'it produce until it is no longer found in Beth El.

Chasidut

The text discusses the significance of different gemstones representing the tribes of Israel, with each stone symbolizing specific attributes and characteristics of the tribe it represents. For example, carnelian represents Reuven's joy in serving God, while topaz represents Shimon's depth in Torah knowledge. Each gemstone is linked to the tribe's unique qualities and relationship with God, highlighting the importance of unity, faith, and devotion in serving the Lord.

Kedushat Levi, Genesis, Vayechi 26

Genesis 49,27. “Binyamin is a wolf that tears his ‎booty; in the morning he consumes his portion whereas by ‎evening he will share out the loot.” We observe that as a ‎rule persons who focus only on how to serve Hashem better ‎will derive their principal pleasure/satisfaction from the very fact ‎that they had succeeded in pleasing their Creator. If their ‎concentration while serving G’d was not so single-minded that ‎they could eliminate any other concerns, then they most likely ‎think of G’d sharing out His bounty among all their peers in all ‎directions of the globe. A single-minded focus on serving the Lord ‎is called ‎בוקר‎, “morning,” whereas a not so single-minded focus is ‎described as ‎ערב‎, “evening.” [The word ‎ערב‎ implies a ‎mixture of light and darkness, so that it fits a person who divides ‎his focus among different objectives. Ed.] The author ‎sees in the word ‎עד‎ in our verse a reference to ‎עדי‎, jewelry, as in ‎Jeremiah 14,10, or ‎בעדי עדיים‎, Ezekiel 16,7 where it traditionally ‎applies to a woman’s budding breasts as her most appealing ‎feature. At any rate the word applies to items causing pleasure in ‎the onlooker. Undivided focus on serving the Lord i.e. ‎בוקר‎, ‎affords the worshipper greater pleasure than divided focus, ‎ערב‎.‎

Mei HaShiloach, Volume I, Exodus, Tetzaveh 4

“And you shall set it [the Choshen Mishpat] with four rows of stones; a carnelian [or carneol, or saridus], a topaz, and a smaragd [or carbuncle, or emerald, or agate] shall be the first row of stones. And the second row shall be a carbuncle [also turquoise, ruby, emerald, garnet], a sapphire, and a diamond. And the third row shall be an opal [also ligure, jacinth], an agate, and an amethyst. And the fourth row shall be a beryl [also chrysolite, topaz], and an onyx, and a jasper …” (Shemot, 28:17). Carnelian represents the tribe of Reuven, for its name in Hebrew, odem, is closely related to adom, red, the color of simcha. The name Reuven comes from the word for sight (see Bereshit, 29:32), for with all his dealings and words he always sees himself standing in the presence of God, and God then illuminates his eyes. This causes man to experience great joy, as it is written (Mishlei, 15:30), “the heart rejoices at the illumination of the eyes.” Topaz represents the tribe of Shimon, for the tribe of Shimon possesses great depths in Torah knowledge, yet before they can bring them forth into actuality the must undergo refinement. Therefore Rabbi Shimon bar Yochai (the famous figure in the Talmud and author of the Zohar), since he was from the tribe of Shimon, possessed a depth of understanding in Torah knowledge on the level of Moshe Rabeynu. Topaz or Pitdah hints at this, for its first and last letters spell “mouth” and the remaining letters, Tet and Dalet, are the letters just before Yud and Hei in the Hebrew alphabet. Yud Hei teach of the depth of wisdom (Yud Hei are the first two letters in God’s ineffable name, the Tetragrammaton. Yud Hei signifies transmission, while the second two letters Vav Hei imply reception. It is one of the basic principles of Kabbalah that Yud signifies Chochma, (Wisdom), while Hei signifies Binah, (Understanding), hinted-at in the right and left brain, hidden from sight, and requiring a further flow of execution to be brought into reality. This is why the author says that “the depth of understanding in Torah knowledge” are hinted at in these two letters, and all the more so because they are revealed in the word pitdah only in the previous letters, signifiying a greater level of concealment that cannot be brought into a communicable form.) that is found in this tribe, yet it cannot bring it forward through speech. Smaragd represents the tribe of Levi, for bareket hints at the fear of God, as it contains the letters of the word for lightning, barak, whose light is revealed suddenly, in a flash. In this the tribe of Levi possesses the refined fear of God, as it is written of them (Malachi, 2:5), “I gave them My covenant for the fear with which he feared me.” “And the second row shall be a carbuncle….” Carbuncle corresponds to the tribe of Yehuda, for it vacillates between all the colors, as all the colors are contained within it. So it is with the tribe of Yehuda, which does not stay fixed in one attribute, but rather when Yehuda is among the perfectly righteous he is perfectly righteous, and when he is among the “ba’alei teshuva,” he is then the greatest penitent. This is as we find in the Gemara (Shabbat, 56a), “all who say, ‘David was a sinner,’ are mistaken,” (Which is normally interpreted to mean that Uriah had sent Bat Sheva a bill of divorce before he went to war. However, the deeper meaning that is relevant here is that David was the paramount “ba’al teshuva,” and when one undergoes an authentic experience of teshuva, then all his iniquities are turned into merits.) and we also find (Moed Katan, 16b), “He raised an offering of teshuva.” (See how this is explained above, page 53, “and Yehuda drew close.”) Further proof of this is how at one time he says in the book of Tehilim (86:1–2), “I am poor and destitute,” and then right after he says, “I am a Hasid.” (Hirch translates “I am a hasid” with “for I dedicate myself.” Soncino comments, “one who loves God and is therefore deserving of God’s love.”) Sapphire—Sapir—corresponds to the tribe of Yissachar, for the sapphire teaches of clear and refined wisdom, as it says (Shemot, 24:10), “like the paved work of sapphire stone, and the essence of the heavens for clearness.” Of the tribe of Yissachar it is said, (Divrei haYamim 1, 12:32), “and the children of Yissachar were men of understanding for the times,” as they knew how to create leap years and fix the beginning of the months. This is a kind of knowledge that is possessed only by those to whom God has granted refined wisdom. (Chochma m’vureret.) This is hinted at in that the 1,080 seconds in an hour is the numerical equivalent of four times E-lohim. (The name E-lohim is written plene by Chochma m’vureret. This is numerically equivalent to 295. Four times this is 1,180. This is one hundred more than the 1,080 mentioned above. The author is not using our normal “sixty seconds to a minute” calculation.) Diamond represents the tribe of Zevulun, for diamond, yahalom, can be divided into the words, roughly translated, “God hither.” Zevulun was confidant that God was with him for all his endeavors, even though they seemed like worldly affairs, as it is said (Megillah, 6a), “Zevulun dealt in trade.” Even there (“hither”) he was deeply connected to God. “And the third row shall be opal,” etc. “Opal” represents the tribe of Dan, for in this tribe we find tekifut (unbridled strength) (not holding back, doing without looking right or left.) and great resolve for victory. The mortal eye sometimes mistakes these attributes for anger, and on this the Torah testifies that he is a vessel dedicated to God. This is found in the name of the place that he was given as an inheritance, as it says (Shoftim, 18:29), “however, the name of the city was at first Layish.” Layish is another word for lion, and teaches of God-given strength and bravery, “as it is written (Mishlei, 30:30), “the lion is mighty among the beasts, and will not return in the face of all adversity.” Yet after this city fell in their inheritance its name was changed to leshem, which teaches that all his power is due to his confidence that God will help him, and this is because he walks in simplicity. This is as it is explained in the Gemara (Pesachim, 4a), “A certain man used to say, ‘Judge my case.’ They said, This proves that he is descended from the tribe of Dan, as it is written, ‘Dan shall judge his people, as one of the tribes of Israel.’” This is because he has the tekifut that surely he would be found innocent if judged, for with all the matters of this world, even with the mitzvot and good deeds that a man does, they remain in the balance even after the action is completed. For instance, if a man gives charity to a pauper, and the pauper later goes with this power and performs a mitzvah, then the one who gave the charity is assisting his performance of the mitzvah. If the pauper takes the money and uses it for a transgression, then the one who gave the charity is assisting him in transgressing. So Godly vigor of the tribe of Dan in his confidence in God that because he did the mitzvah in simplicity then God will not cause him to fail because of it. Certainly God brought him an honest pauper who took this power to do a mitzvah. “Agate”—shevo—represents the tribe of Naftali, for shevo is related to the word for “return”—shav. This means that even when he goes to engage in matters of this world, and it seems to the mortal eye that, God forbid, his heart is not with God, then at that moment his heart returns and “gazes” on God. The name of the chief of the tribe of Naftali teaches of this, whose name was Achira ben Einan, for Achira contains the word for “back”—achor—meaning that he always takes the back way (engaging in the matters of this world) and does not look back. “Einan” however, is related to “eye”—ain—meaning that even in this his eyes are constantly looking towards God. “Amethyst”—achlama—corresponds to the tribe of Gad, meaning gathering together, and great tekifut at a time when it is necessary to gather all of Israel together according to God’s will. So from this tribe all kinds of Godly strengths go forth to Israel, (The Holy Isbitser does not say what the connection between achlama and the ability to bring Israel together in the name of God. But I will offer that achlama is the letters of ach l’mah “brother for MaH,” where MaH the numerical equivalent of the expansion of God’s name, which equals forty-five; hence, brotherhood in the name of God.) as it is written of Gad (Bereshit, 49:19), “Gad, a troop shall troop upon him, but he shall troop upon their heel.” (“Troop” signifies gathered together.) “And the fourth row shall be a beryl,” etc. “Beryl” corresponds to the tribe of Asher. Asher signifies expansion, spreading forth, and so too does beryl teach of expansion, as it is written (Daniel, 10:6), “His body was like beryl.” (And the body is the primary vehicle for man’s expansion.) This tribe also experienced expansion, as it is written (Bereshit, 49:20), “out of Asher his bread shall be fat.” “Onyx”—shoham—represents the tribe of Yosef. “Shoham” is love, as is explained in the verse (Bereshit, 2:12), “there was the Bedellium.” (There, in the Mei HaShiloach on Parshat Bereshit, it reads: The onyx (“shoham”) stone hints at the love of God, for it is the stone that corresponds to Yosef, who is the sefirah of Yesod (foundation), which is filled with Divine effusion (as it receives and collects all the Divine energies from the eight sefirot above it).) Yosef too had a fierce love for God, so much so that he could easily abandon all the pleasures of this world for the love of God. For out of the fear of God alone he could not withstand the temptation of the wife of Potiphar, as it is written in the Gemara (Nedarim, 32b), “At the time of the control of the inclination to evil, no one can remember the inclination to good.” This could only be done out of love for God, who at the moment of that trial showed him a vision of the visage of his father Yaakov, and how his very name would be engraved on the stones of the Ephod of the High Priest. “Jasper”—yoshpeh—is for the tribe of Binyamin, meaning that he has a mouth (The name of the stone jasper in Hebrew is the letters of “he has a mouth.”) [yesh peh in Hebrew] that can swallow and receive all the goodness that exists in the world. This is as it is written of him (Bereshit, 49:27), “Binyamin is a wolf that devours.” He even has the power to collect and receive the goodness that exists among the nations of the world, looking at the good among them and entering them into Israel.

Mei HaShiloach, Volume I, Genesis, Vayechi 6

“Binyamin is a wolf that tears, in the morning he will devour, at night he will divide his spoil.” (Bereshit, 49:27) Binyamin gathers all the good scattered among the nations and brings it into Israel.

Commentary

Jacob prophesied that Benjamin would be mighty like a wolf, referencing Saul's military victories and loyalty to David's dynasty. The comparison to a wolf also alludes to the Benjamites' fearlessness in battle against overwhelming odds. The division of spoils in the evening symbolizes both Saul's and Mordecai's victories over enemies, culminating in the triumph of the tribe of Benjamin. The text also hints at the division of David's kingdom and the eventual salvation from Haman.

Chizkuni, Genesis 49:27:1

בנימין זאב, “Binyamin is like wolf;” a metaphor implying that the kingdom of Shaul, a descendant of Binyamin, would not endure, just as a wolf does not spend time with his prey. On the other hand, the Kingdom of David is compared to that of a lion, which does spend time with its prey, not being afraid of anyone challenging it. (Compare Torah Shleymah on this verse)

Chizkuni, Genesis 49:27:2

זאב יטרף, “a wolf that will attack and kill most domesticated animals.” The wolf consumes in the morning sufficient parts of his prey to last him until evening, after which he distributes the remains to its young. The blessing has been worded as a parable. The letter ו at the beginning of the word: ולערב, is unnecessary; there are many such unnecessary letters in the Torah, and especially when the text is not prose but poetry. There is no point in arguing that from the cantillation mark etnachta under the word עד that it is divisive; I have already explained this in Genesis 47,6 in connection with the words: במיטב הארץ, under the word אחיך where I listed a number of examples that the etnachta is not always a divisive cantillation mark, or rather, that it does not always override the plain meaning of the verse.

Chizkuni, Genesis 49:27:3

ולערב יחלק שלל, “and at night he divides the plunder.” I have already mentioned that this is the habit of wolves as per Tzefaniah 3,3: זאבי ערב לא גרמו לבקר, “wolves of the evening; they leave no bone until morning.”

Ibn Ezra on Genesis 49:27:1

BENJAMIN. Jacob compared Benjamin to a wolf because Benjamin was mighty. The men of Gibeah are proof of this. (At Gibeah 26,700 Benjamites defeated an army of 400,000 Israelites. Cf. Jud. 20.)

Ibn Ezra on Genesis 49:27:2

THE PREY. Ad (the prey) has the same meaning as the Aramaic word for spoil (ada). (Reading kemo targum shelal as in Vat. Ebr. 38 rather than targum shalal as in the printed manuscripts. Also cf. Kimchi’s commentary on Is. 33:23.) Similarly, ad in Then is the prey (ad) of a great spoil divided (Is. 33:23) and in Until the day that I rise up to the prey (ad) (Zeph. 3:8); and iddim (a polluted garment) (Is. 64:5). (I.E. on Is. 64:5 notes that a garment taken in spoil is polluted by blood. He points out that iddim and ed are similar. I.E. interprets ed (prey) to mean spoil.) .

Ibn Ezra on Genesis 49:27:3

[AND AT EVEN HE DIVIDETH.] At even he divideth among his children the prey that he has taken as spoil. Joshua says (A Karaite scholar.) that our verse alludes to King Saul who defeated the Amalekites. (Thus Saul is likened to a wolf who takes spoil. Saul defeated the Amalekites and despoiled them. Cf. I Sam. 15.) He explains In the morning as alluding to the beginning of Israel’s kingdom (At the beginning of Israel’s kingdom Saul, who came from the tribe of Benjamin, despoiled Amalek. In exile, Mordecai the Benjamite despoiled Haman who was an Amalekite. Cf. Es. 8:1,2, On that day did king Ahasuerus give the house of Haman…unto Esther the queen…And Esther set Mordecai over the house of Haman.) and at even as referring to the period of Israel’s exile with regard to Mordecai. However, this interpretation is the way of the Midrash. (Cf. Bereshit Rabbah 99:3 and Tanchuma 1:14; 2:15. It is hard to understand why I.E. quotes this interpretation in the name of a Karaite when it is found in the Midrash.) Onkelos’ interpretation of our verse is well known. (Onkelos explains the “spoil” as referring to the portions which the priests received from sacrifices offered in the temple which was erected in the territory of Benjamin.)

JPS 1985 Footnotes, Genesis 49:7

Meaning of Heb. uncertain; others “booty.”

Or HaChaim on Genesis 49:27:1

בנימין זאב יטרוף, "Benjamin is a wolf that devours its prey, etc." Jacob referred to King Saul who acted like a wolf. It is the nature of the wolf not to remain at the site where he tears its prey. Saul was in a hurry when he failed to wait for the time Samuel had said he should wait (Samuel I 13,8). This became the reason that Saul only ate on the morning (the early part of his reign) and he did not serve out his term.

Or HaChaim on Genesis 49:27:2

When Jacob spoke about ובערב, he referred to the evening of Saul's reign (Samuel I 18,7) when Saul was described as having killed thousands whereas David was credited with having killed tens of thousands. It is also possible that Jacob referred to the division of David's kingdom, which the Talmud Yuma 22 attributes to David having believed Tzivah's accusation against Mefiboshet and disinheriting him partially without checking out the story (Samuel II 19,30). According to the Talmud a heavenly voice proclaimed at that time that Rechavam and Yerovam would divide David's kingdom. This was the beginning of the setting of the sun for Israel (loss of grandeur), because of its sins.

Rabbeinu Bahya, Bereshit 49:27:1-4

בנימין זאב יטרף, “Binyamin is a predatory wolf.” According to the plain meaning, Yaakov compares Binyamin to a predatory wolf seeing that in the future the surviving young men of Binyamin would kidnap girls and make them their wives. (Judges 21,21) Rashi there translates the words וחטפתם לכם איש אשתו, “grab yourselves each one his wife-to-be.” A Midrashic approach: Binyamin had ten sons, a number which corresponds to the numerical value of the letters in the word זאב. בבוקר יאכל עד , “in the morning he consumes a foe.” This is a reference to King Saul (of the tribe of Binyamin) the first king of Israel who defeated numerous enemies of Israel ובערב יחלק שלל, “and by evening he would distribute the spoils.” Even after the sun had set over Israel when Nebuchadnezzar had destroyed the Temple, i.e. Israel’s fortunes were like an “evening,” Mordechai (Saul’s descendant) still triumphed over Haman when Esther made over Haman’s house to him (Esther 8,7). A kabbalistic approach: Binyamin combined within him the two “great” emanations (attributes) גדולה וגבורה. This is why the Temple, i.e. the home of the שכינה stood on its territory. The שכינה, of course, is representative of all the emanations (all the ten attributes) Binyamin is compared by Yaakov to the altar which consumes a sheep in the morning and in the evening [the daily communal offerings in the Temple]. It is therefore not difficult to accept the simile of his being like a preying wolf, a predatory animal. Seeing he is so representative of all the ten emanations he was granted ten sons to symbolise this. The words יחלק שלל, are reminiscent of Psalms 68,13 ונות בית תחלק שלל, “the soul in the house would share out the spoils.” The soul of the house, is, of course, the שכינה. This is also why Onkelos translates our verse asבארעיה תשרי שכינתא “in his land the Shechinah will dwell.” Having explained that the name of Binyamin (or Yaakov’s definition of his name) corresponds to celestial attributes and reflects either one or several emanations, let me just say that the same holds true for the names of each one of Yaakov’s sons. If you examine the Torah with your eyes open, you will discover that the colour of the gemstones which had these names engraved in them and which formed a part of the High Priest’s breastplate, reflects the respective attribute and emanation of that particular tribe. For instance, Reuven, whose name symbolized the attribute of Justice had his name engraved on a red-coloured gemstone called אודם, whereas the gemstone on which Binyamin’s name was engraved was called ישפה to reflect the fact that it was a multi-coloured stone. I will get back to this subject when we discuss Exodus 28,15.

Radak on Genesis 49:27:1

בנימין זאב יטרף, he will be comparable to a ravenous wolf which tears apart its victims whether domestic animals or predators. The wolf is more courageous than other wild animals, not being afraid to invade human habitations. The members of the tribe of Binyamin demonstrated this quality of fearlessness on many occasions during their long history. In Judges chapter 20 they took on single-handedly the armies of all the other tribes in a tragic civil war. Also in Chronicles I 12,2 they joined the persecuted David who commanded only a small number of men, in what must have appeared as a hopeless undertaking. In verse 19 there we read that David placed these Binyaminites at the head of his small band.

Radak on Genesis 49:27:2

בבוקר יאכל עד ולערב יחלק שלל. He will outdo the wolves, which have to wait until evening to eat any part of their prey. Binyamin will consume the foe in the morning and the loot in the evening following. Compare Tzefaniah 3,3 for confirmation of this. The word עד is equivalent to the word שלל, loot, booty. The Aramaic term for the word שלל is עדאה. This also contains an allusion to the war of Sha-ul, of the tribe of Binyamin against the Amelekites as well as against other nations as we know from Samuel I 14,47. Also Mordechai, who was descended from Binyamin , won against all the Antisemites including Haman and thus brought a great salvation to his people. The reason why the wars of Sha-ul are referred to by Yaakov as בוקר, morning, is because they occurred at the very beginning of the years during which the Jews had a crowned head as their leader. Mordechai’s “war,” by comparison was called ערב, evening, seeing that during his time the Jews were in exile, something compared to evening.

Radak on Genesis 49:27:3

יחלק שלל, you may ask that we read in the Book of Esther 9,15 that the Jews did not pocket any of the loot. The meaning of that line was that seeing the King had given to Mordechai all that had belonged to Haman, such belongings could not longer be described as “loot.”

Rashbam on Genesis 49:27:1

בנימין זאב יטרף, Yaakov prophesies concerning the first crowned Jewish King, Sha-ul, member of the tribe of Binyamin. He would successfully deal with the enemies surrounding Israel as documented in Samuel I 14,47בכל אשר יפנה ירשיע, “wherever he turned he defeated them.” The tribe of Binyamin also remained loyal to the dynasty of David when the ten tribes split under Jerobam. When King Assa conducted wars against surrounding enemy states, Binyamin supported him. The same held true under the reign of the kings Yehoshaphat and Chizkiyah, both Kings of the Davidic dynasty.

Rashbam on Genesis 49:27:2

ולערב יחלק שלל. It is customary for wolves (who raid in packs) to wait with distributing their spoils until evening. Jeremiah 5,6 and Tzefaniah 3,3 confirm this.

Rashi on Genesis 49:27:1

בנימן זאב יטרף means BENJAMIN IS A WOLF THAT TEARETH (i.e. “wolf” is not the object of the sentence but the word אשר must be supplied before יטרף). He prophesied that they (Benjamin’s descendants) will be “rapacious” in the time to come; thus the Benjamites were told (Judges 21:21) “and catch you every man his wife”, as you will find in the story of the concubine of Gibeah. Further he was prophesying concerning Saul (who was of this tribe) who vanquished his enemies on all sides, as it is said (1 Samuel 14:47) “So Saul took the kingdom… and fought on every side… against Moab… and against Edom… and whithersoever he turned himself he put them to the worse”.

Rashi on Genesis 49:27:2

בבקר יאכל עד IN THE MORNING HE EATETH HIS PREY — עד is an Aramaic word synonymous with the Hebrew words בזה and שלל, prey, which are rendered in the Targum by עדאה; and there is another example of its use in the Hebrew text of the Bible: (Isaiah 33:23) “Then is the prey of great spoil (עד שלל) divided”. He (Jacob) says this (“in the morning eateth his prey”) with reference to Saul who rose as Israel’s champion in the period when Israel began to flourish and shine (i.e. in the morning of his history; indeed some editions have “בקרן”, at the morning-dawn of Israel, instead of פריחתן) (Midrash Tanchuma, Vayechi 14).

Rashi on Genesis 49:27:3

ולערב יחלק שלל AND AT EVEN HE DIVIDETH THE SPOIL— even after the sun of Israel will have set through Nebuchadnezzar who will exile them to Babel, יחלק שלל HE WILL DIVIDE THE SPOIL, viz., Mordecai and Esther who will be of the tribe of Benjamin will divide the spoil of Haman, as it is said, (Ester 3:7) “Behold, I have given Esther the house of Haman” (Cf. Midrash Tanchuma, Vayechi 14). Onkelos translates it as having a reference to the portions which the priests received of the holy sacrifices in the Temple which was situated in the territory of Benjamin.

Rav Hirsch on Torah, Genesis 49:27:1

Es hätte etwas Herbes, wenn er hier den jüngsten Sohn, mit dem er scheidet, nur als einen reißenden Wolf zu schildern gewusst. Es heißt ja aber auch nicht: זאב טורף ,זאב ערב, sondern: זאב יטרף, und kann daher זאב sehr wohl Objekt sein. Wenn Jakob aber hier zuletzt an einen Wolf denkt, so ist es ja der letzte Blick den er auf seine "Herde" wirft. Er hat ja zwanzig Jahre lang den konkreten Wolf für seine konkrete Herde zu fürchten gehabt — und sieht nun jetzt seine Kinder, hat sie gesegnet, hat sie in ihrer Eigentümlichkeit für den ganzen Lauf der Zeiten erkannt und gezeichnet, und sein letzter Blick hat so eben auf dem Ende der Zeiten, auf der Überwindung der letzten Weltmacht, מלכות רביעית geruht; er sieht das Galut und die Galutmacht, gegen welche seine Kinder den Kampf zu bestehen haben werden, und spricht: der Allerkleinste, der Allerjüngste, der wird es sein, der den "Wolf (das ewige Amalek) von der Jakobsherde scheucht; schon am frühen Morgen, am Anfange der Nationalgeschichte, wird er dem Wolf schon "ein Tüchtiges versetzen", am Abend der Zeiten aber wird er ihn vollständig vernichten. Ist es ja Überlieferung, מסורת אגרה, daß der Erzfeind, Amalek, nicht durch Juda, sondern durch bie schwächste Macht der Söhne Rahels überwunden werden wird. אם לא יסחבום צעירי הצאן (Jirm. 49, 20) "die Jüngsten der Herde" werden sie als Beute dahinschleifen. — עד von עדר, verwandt mit חתת, zerbrechen, ein abgerissenes Stück.

Sforno on Genesis 49:27:1

זאב יטרוף, it is the custom of wolves to attack either early in the morning or in the evening, both periods when there is not much light. We find support for this in Chabakuk 1,8. Binyamin’s rise to power also occurred at the dawn of Jewish monarchies in the person of King Sha-ul, and once more near the end of Jewish one man rule under Mordechai. Subsequently, there was never again a true Jewish political independence, and the religious leadership was in the hands of the אנשי כנסת הגדולה, a college of 120 elders.

Siftei Chakhamim, Genesis 49:27:1

He is a wolf, for he preys... [Rashi is saying that] יטרף does not apply to זאב, for [this would not need to be stated since] every wolf preys. Rather, יטרף applies to Binyamin. It is saying that Binyamin is a wolf because he preys like one. But Maharshal explains that [Rashi is answering the objection:] The verse seems to say that Binyamin will prey on the wolf. However, “preying” cannot be said about a person. Thus Rashi explains, “He is a wolf, for he preys.”

Steinsaltz on Genesis 49:27

Benjamin is a wolf that mauls; in the morning he devours prey, and in the evening he divides the spoils of the morning capture. Jacob blesses Benjamin, which is a tribe of warriors, with success in both earlier and later eras of Jewish history: The first king, Saul, came from Benjamin, while the delivery of the Jews from the evil Haman, toward the end of the biblical period, came about through Mordekhai, also a descendant of this tribe. 41

Tur HaArokh, Genesis 49:27:1

בנימין זאב יטרף, “Binyamin is a wolf garnering prey.” The kingdom of Sha-ul, the first king of Israel, a descendant of Binyamin, has been compared to that of a wolf. One of the characteristics of a wolf is that it flees from the place where it killed its prey, and does not wait around like a lion. King Sha-ul’s kingdom endured for no more than two and a half years, whereas his successor’s David’s kingdom, endured for 40 years. Yaakov therefore likens his domain to that of a lion, which, after killing its prey does not flee in fear of pursuit.

Tze'enah Ure'enah, Vayechi 92

“Benjamin is a ravenous wolf” [49:27]. Jacob prophesied that they would capture wives to marry, in the days of the concubine of Gibeah. (Judges, 19:1–21:25.) The tribe of Benjamin would be excommunicated and they would have to capture wives to marry, like a wolf captures prey. “In the morning he consumes the foe” [49:27]. King Saul will rob much goods and money from the nations. He will come from the tribe of Benjamin. “In the evening he divides the spoil” [49:27]. In the end, Mordecai and Esther will come from the tribe of Benjamin and will take goods and money from Haman. (Rashi, Genesis, 49:27.)

Halakhah

The Altar in the Temple had a ledge that encircled it on all four sides, with the base only encompassing the northern and western sides, extending one cubit on the south and east sides to ensure the entire structure was in the inheritance of Benjamin. The southeast corner of the Altar did not have a base.

Mishneh Torah, The Chosen Temple 2:10

The ledge encircled the Altar on all four sides. The base did not. (Zevachim 53b explains that although a major portion of the Temple Mount was in Judah's inheritance, the Altar was to be positioned in the tribal inheritance of Benjamin. (Note the Targum on Genesis 49:27.) A small stretch of land extended out of the inheritance of Judah into that of Benjamin, and occupied a portion of the space that should have been taken by the Altar's base. That space was left empty to insure that the entire structure of the Altar was in the inheritance of Benjamin. Note the commentary to Chapter 7, Halachah 14.) The base encompassed the entire northern (The side to one's right as one faced the Holy of Holies.) and western (The side of the Altar closest to the Temple building.) sides [of the Altar], and consumed one cubit on the South side and one cubit on the east side. (Thus the Altar's base only extended one cubit on each of its southern and eastern sides. This interpretation of the Rambam's text is based on the diagrams accompanying his commentary on the Mishnah published by Rav Kapach. Rashi's commentary (Zevachim, ibid. ) expresses the same concept. See the accompanying diagram.) [Thus,] the southeast corner [of the Altar] did not have a base.

Jewish Thought

The interpretation of the complaint "Of what use is a candle in broad daylight?" is supported by Bildad the Shuhite's words in Iyov 25:4-5, referring to the diminishment of the moon. The phrase "even the moon does not shine brightly" in Iyov can be interpreted in two ways: either the moon's light was taken by force, or the moon argued for its light to continue despite its size being diminished. This suggests that the moon indeed raised this argument.

Derush Chiddushei HaLevanah 5:3:4

It appears to me that support for this interpretation of the complaint, “Of what use is a candle in broad daylight?” can be taken from the words of Bildad the Shuhite, (Iyov 25:4-5. See the commentaries of Alshich and Metzudas David there, which also point to the diminishment of the moon.) “How can man justify himself before God and with what may one born of woman gain purity? Even the moon does not shine brightly.” The verse uses the phrase עד ירח ולא יאהיל, which we have translated as, “even the moon does not shine brightly.” The vav in the phrase ולא יאהיל appears superfluous, and seemingly does not fit the context of the verse. Therefore, it is possible to offer two interpretations of the verse. The first is that the word עד refers to something taken by force, like the spoils of war, as in the verse, (Bereishis 49:27. See Rashi’s commentary there.) “In the morning he will eat his spoils.” Thus, Bildad is saying, “Even some of the moon’s size was taken from it, and it also does not shine brightly.” It can be derived from this that the moon should have argued that its light should continue to shine brightly even though its size was diminished. Since this is a logical argument and the plaintiff will plead his own case better than others, it can be assumed that the moon indeed raised this argument.

Kabbalah

The meaning of "adei ad" is that a person's strength should be in a place called "ad" which sustains and connects everything, as seen in the verse "In the morning he shall devour the prey" (Beresheet 49:27). "Ad" is the place that unites different sides for sustenance and connection that will not be destroyed.

Zohar, Vaera 1:2

If so, what is the meaning of "adei ad"? It means that the strength of a person should be in the place which sustains and connects everything, and which is called "ad," as is written, "In the morning he shall devour the prey (Heb. עַד)" (Beresheet 49:27). "Ad" is the place that unites this side and that side, for sustenance and connecting, a connection that will not be destroyed.

Midrash

Benjamin, as it is written: “And behold, another beast, a second, like to a wolf” (Daniel 7:5). Benjamin was compared to a wolf, and Media was likened to a wolf. Benjamin's land snatches its produce quickly. “In the morning it devours its prey” – this is Jericho. “In the evening he divides spoils” – this is Beit El. Benjamin's portion was chosen for the Temple. Benjamin's land was chosen for the Temple. Benjamin was likened to a wolf that mauls. Benjamin's portion was chosen for the Temple. Benjamin was likened to a wolf. Benjamin's land was chosen for the Temple.

Aggadat Bereshit 3:1

Chapter 3: Writings [1] For an educated conductor, a song of David, when Doeg the Edomite came and told Saul, saying, “David has come to the house of Ahimelech.” (Psalm 52:1-2) This is what the scripture said: "You will be sheltered from the scourging and burning tongue." (Job 5:21). The language of evil is harder to retract than a sword or a knife, for how can one who has a sword in his hand and wants to kill his fellow man and then regrets it, retract his hand and not kill him? But one who seeks to kill his fellow man with an arrow cannot retract it once it has left his hand. And one who speaks evil about his fellow man, even if he wants to retract it, cannot do so. Why? Just as the arrow is likened to the language of evil, as it says, "Their tongue is a sharpened arrow, deceitful speech in their mouth, etc." (Jeremiah 9:7), so too, King Solomon says, "All of man’s earning is for the sake of his mouth, etc." (Ecclesiastes 6:7), even if he dies, there is no atonement for him. Come and learn from Doeg, who even though he died, our sages said he has no share in the world to come, as it says, "But the soul that sins, it shall die" (Ezekiel 18:20). Therefore, Job said, "The language of concealment is in my mouth." Rabbi Yehoshua ben Levi said it refers to Jacob, and Rabbi Samuel bar Nachmani said it refers to David. "You will redeem my soul in peace from the battle that is upon me" (Psalm 55:19). When he fled and came to Ahimelech and was hungry, and he ate the holy bread, as it says, "And the priest gave him the holy bread, etc." (1 Samuel 21:7). "and in war by the hand of the sword." (Job 5:20). When he went down to Goliath and killed him, as it says, "And David said to the Philistine, 'You come to me with a sword, etc.'" (1 Samuel 17:45). "In a smooth tongue you will hide, when Doeg came and spoke evil about him, as it is said about Doeg the Edomite, 'and he told'." (Psalm 52:2) "You shall laugh at destruction and famine" (Job 5:22). i will take care of Ahithophel, "And have no fear of wild beasts." (Job 5:22). Saul of Benjamin is compared to a predator, as it is said, 'Benjamin is a ravenous wolf' (Genesis 49:27)."

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bamidbar Rabbah 13:7

“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.

Bamidbar Rabbah 13:8

“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus (Exodus 6:14–25.) and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron. (It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi.) We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”

Bamidbar Rabbah 2:7

“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart, (The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21).) from which the empire learned to make a banner, with colors for each and every banner. For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it. Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21). Asher, [its stone was] a beryl, and the color of its banner was like the gem (Of that name.) with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20). (The allusion to the olive tree is based on the fact that it produced olive oil [shemen].) Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt. (The banners of Ephraim and Manasseh shared the same background.) On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

Bereshit Rabbah 95:1

“He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen” (Genesis 46:28). “He sent Judah before him to Joseph.” It is written: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw” (Isaiah 65:25). Come and see that everything that the Holy One blessed be He has struck in this world, He will heal in the future. The blind will be healed, as it is stated: “Then the eyes of the blind will be opened” (Isaiah 35:5). The lame will be healed, as it is stated: “Then the lame will leap like a deer and the tongue of the dumb will sing” (Isaiah 35:6). Just as a person departs, so he returns. (A person will return to life at the resurrection of the dead, as he was when he died. ) If he departs blind he returns blind; [if he was] deaf, he returns deaf; [if he was] mute, he returns mute. Just as he goes [to the grave] clothed, so he returns clothed. From whom do you derive it? It is from Samuel, who was seen by Saul. (This is not meant literally, as it was the woman conjurer who saw Samuel, while Saul himself did not see him (see I Samuel 28:11–14; Vayikra Rabba 26:7). The meaning is that Saul initiated the incident in which Samuel was seen by the conjurer. ) What did [Saul] say to the woman? “What is his appearance? She said: An old man…and he is clad in a robe” (I Samuel 28:14), as so he was clad, as it is stated: “His mother made him a small robe” (I Samuel 2:19). Why is it that just as a person departs, so he returns? It is so [people] do not say: ‘When they were alive He did not heal them; did the Holy One blessed be He heal them when they were dead and then bring them back? It seems that these are not they, but others.’ The Holy One blessed be He says: ‘If so, let these stand as they departed, and then I will heal them.’ Why? “[So that you may know and believe Me and understand that I am He;] before Me no god was formed” (Isaiah 43:10), so I will heal them. The beasts will also be cured, as it is stated: “Wolf and lamb will graze as one” (Isaiah 65:25). All will be healed, but the one who brought harm upon all will not be healed, but rather, “and a serpent, dust will be its food” (Isaiah 65:25). Why? Because he took the creations down to the dust. Another matter, “wolf and lamb.” “Wolf” – this is Benjamin. (See Genesis 49:27.) “And lamb” – these are the tribes, as it is stated: “Israel are scattered sheep” (Jeremiah 50:17). “Will graze as one” – when? It was when Benjamin descended with them, and Jacob was saying to them: “My son will not descend with you” (Genesis 42:38). When the time arrived and he descended with them, they placed him between them and were guarding him. Likewise, regarding Joseph, it says: “He lifted his eyes, and saw Benjamin” (Genesis 43:29). (He was able to see him only after lifting his eyes because the brothers surrounded him.) “A lion” – this is Judah; “Judah is a lion cub” (Genesis 49:9). “Like cattle” – this is Joseph; “A firstborn bull is his majesty” (Deuteronomy 33:17). They were found eating together – “they sat before him…he gave gifts” (Genesis 43:33–34). That is, “and a lion, like cattle, will eat straw” (Isaiah 65:25). That is why “he sent Judah before him.” (This was a demonstration that Judah and Joseph were now at peace. )

Bereshit Rabbah 99:1

“Why are you agitated [teratzedum], ridged [gavnunim] mountains?” (Psalms 68:17) – Rabbi Yosei HaGelili and Rabbi Akiva: Rabbi Yosei HaGelili interpreted the verse regarding mountains. When the Holy One blessed be He came to give the Torah at Sinai, the mountains were running and contending with one another. This one was saying: ‘The Torah will be given upon me,’ and that one was saying: ‘The Torah will be given upon me.’ Tavor came from Beit Elim, Carmel from Aspamya. (Some say this is Spain. ) That is what is written: “As I live, the utterance of [the King,] the Lord…for it is like Tavor among the mountains, [and like Carmel that reaches the sea]” (Jeremiah 46:18). This one says: ‘I was summoned,’ and that one says: ‘I was summoned.’ The Holy One blessed be He said: ‘Why are you agitated…mountains…”? All of you are mountains, but all of you are gavnunim, just as it says: “Or a hunchback [giben] or a dwarf” (Leviticus 21:20). (These are mentioned among the list of blemishes that disqualify a priest from performing service in the Temple. The midrash links the word gavnunim to giben, such that God is understood to have told the mountains that they were blemished and unfit for the giving of the Torah. ) Idol worship has been performed on all of your peaks.’ But Sinai, upon which no idol worship was performed, was “the mountain that God desired for His abode” (Psalms 68:17). [Consequently,] “the Lord descended upon Mount Sinai” (Exodus 19:20). Nevertheless, “the Lord will surely dwell forever” (Psalms 68:17) in the eternal Temple. (Although Sinai was chosen for the giving of the Torah, the Temple was built on a different mountain, Mount Moriah. ) Rabbi Akiva interpreted the verse regarding the tribes. When Solomon said that he would build the Temple, the tribes were running and contending with one another. This one was saying: ‘It will be built within my boundaries,’ and that one was saying: ‘It will be built within my boundaries.’ The Holy One blessed be He said to them: ‘“Why are you agitated” (Psalms 68:17)? All of you are tribes, all of you are righteous, but you are gavnunim. What is gavnunim? It is thieves. All of you were party to the sale of Joseph. But in Benjamin, who did not participate in the sale of Joseph, is “the mountain that God desired for His abode” (Psalms 68:17). Likewise, you find that four hundred and seventy years earlier, the sons of Koraḥ were prophesying that it was destined to be within the portion of Benjamin. That is what is written: “My soul longs, indeed it yearns, [for the courtyards of the Lord]” (Psalms 84:3). (The continuation of the psalm states: “They will be seen before God in Zion” (84:8), which is located in the territory of the tribe of Benjamin. ) Likewise it says: “Indeed, we heard it in Efrata…” (Psalms 132:6). (The previous verse states: “Until I find a place for the Lord, a dwelling place for the Mighty One of Jacob,” a reference to the Temple. ) Rabbi Yehuda says: The Temple was built in the portion of Judah, as it is written: “[That] nobleman [efrati] from Bethlehem of Judah” (I Samuel 17:12). Rabbi Shimon says: In [the portion] of the one who died in Efrata. Who died in Efrata? Rachel. Could it have been in the portion of Joseph who was one of her sons? The verse states: “We found it in the fields of the forest” (Psalms 132:6) – in the portion of one who was likened to a beast of the forest. Who was likened to a beast of the forest? Benjamin, as it is written: “Benjamin is a wolf that mauls” (Genesis 49:27).

Bereshit Rabbah 99:2

“For the Lord God will not do anything, [unless He has revealed His secret to His servants the prophets]” (Amos 3:7) – Jacob paired two with two, and Moses paired two with two. (They paired two of the tribes against two of the kingdoms that will conquer Israel.) Judah opposite the kingdom of Babylon – this one was likened to a lion and that one was likened to a lion. This one was likened to a lion: “Judah is a lion cub” (Genesis 49:9); and that one was likened to a lion: “The first was like a lion” (Daniel 7:4). Into the hands of whom would the kingdom of Babylon fall? Into the hands of Daniel, who descended from Judah. Benjamin opposite the kingdom of Media – this one was likened to a wolf, and that one was likened to a wolf. This one was likened to a wolf: “Benjamin is a wolf that mauls” (Genesis 49:27); and that one was likened to a wolf: “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5) – Rabbi Ḥanina said: Ledov is written, but it was called dev. (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav, such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) This is in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6) – this is Babylon; “a wolf of the deserts will plunder them” (Jeremiah 5:6) – this is Media. Into the hands of whom did the kingdom of Media fall? Into the hands of Mordekhai, who descended from Benjamin. Levi opposite the kingdom of Greece – this one is the third tribe, and that one is the third kingdom. (The third of the four kingdoms in the vision of Daniel (Daniel, ch. 7). ) This one has three letters, and that one has three letters. (Levi and Greece [Yavan] are each spelled with three letters in Hebrew. ) These sound horns, (The priests, from the tribe of Levi, would sound the shofar when sacrificing offerings.) and those sound trumpets. (The Greeks would sound trumpets when going out to war.) These wear hats, (The reference is to the headdresses that were part of the priestly vestments.) and those wear helmets. These wear trousers, and those wear knee breeches. Those (The Greeks) are many in number, and these are few in number. The many came and fell into the hand of the few. By what merit? It was due to the blessing of Moses, who said: “Crush the loins of those who rise against him” (Deuteronomy 33:11). Into whose hands did the kingdom of Greece fall? Into the hands of the Hasmoneans, who were from Levi. Joseph opposite the kingdom of Edom – this one has horns, and that one has horns. This one has horns – “the firstborn bull is his majesty” (Deuteronomy 33:17); and that one has horns – “and concerning the ten horns that were on its head” (Daniel 7:20). This one forsook licentiousness, and that one cleaves to licentiousness. This one was scrupulous regarding his father’s honor, and that one demeaned his father’s honor. (Joseph heeded his father and went to check on his brothers even though he knew they hated him (Genesis 37:13–14). The nation of Edom descends from Esau, who said: “The days of mourning for my father will approach, and I will kill my brother Jacob” (Genesis 27:41). Thus, Esau was looking forward to his father dying so that he could kill Jacob. ) Of this one it is stated: “I fear God” (Genesis 42:18); of that one it is stated: “And he did not fear God” (Deuteronomy 25:18). (This is stated in reference to Amalek, who descended from Esau.) Into whose hands will the kingdom [of Edom] fall? Into the hands of the one anointed for war, who comes from Joseph. (The messiah, son of Joseph. ) Rabbi Pinḥas in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s descendants. That is what is written: “[Therefore, hear the schemes of the Lord that He has devised against Edom…] will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them the young of the flock? Because they are the youngest of the tribes.

Bereshit Rabbah 99:3

“Benjamin is a wolf that mauls; in the morning he devours prey, and in the evening he divides spoils” (Genesis 49:27). “Benjamin is a wolf that mauls” – this is referring to his judges. Just as the wolf snatches, so Ehud snatched Eglon’s heart. That is what is written: “Ehud came to him, and he was sitting [alone] in his cool upper chamber” (see Judges 3:20). “He said: [I have] a secret matter…” (Judges 3:19). He said to him: ‘So did the Master of the world say to me: Take a sword and plunge it into your innards.’ “The parshedona emerged” (Judges 3:22) – his excrement. “Ehud emerged into the vestibule [hamisderona]” (Judges 3:23) – Rabbi Yudan said: A portico that obscures the light. Rabbi Berekhya said: There the ministering angels sat in order [mesudarin]. Another matter: It is referring to his kingdom. (Jacob was referring to King Saul, who descended from Benjamin.) Just as the wolf snatches, so Saul snatched the kingdom, as it is stated: “Saul secured [lakhad] the kingdom over Israel” (I Samuel 14:47). (Lakhad has the connotation of capturing something that belonged to another, and the tribe of Judah had been granted the right to the kingship (see Etz Yosef).) “In the morning (At the beginning of his reign.) he devours prey” – “he waged war against all his enemies all around” (I Samuel 14:47). “In the evening he divides spoils” – “Saul died for his trespass that he trespassed [against the Lord]” (I Chronicles 10:13). (Toward the end of his reign, signified by evening, Saul became spoils for his enemies.) It is referring to his kingdom. Just as the wolf snatches, so Esther snatched the kingdom. That is what is written: “Esther was taken [to the king’s palace” (Esther 2:8). “In the morning it devours its prey” – “On that day, King Aḥashverosh gave the house of Haman to Queen Esther” (Esther 8:1). “In the evening he divides spoils” – “Esther appointed Mordekhai over the house of Haman” (Esther 8:2). It is referring to his land. Just as the wolf snatches, so Benjamin’s land snatches its produce. (The produce grows very quickly there.) “In the morning it devours its prey” – this is Jericho, whose produce would ripen first. “In the evening he divides spoils” – this is Beit El, whose produce would ripen last. Rabbi Pinḥas interprets the verse regarding the altar. Just as the wolf snatches, so the altar snatches the offerings. “In the morning it devours its prey” – “the one lamb you shall offer in the morning” (Numbers 28:4). “In the evening he divides spoils” – “and the second lamb you shall offer in the afternoon” (Numbers 28:4).

Ein Yaakov (Glick Edition), Sotah 1:36

(Ib. 1, 15) And the King of Egypt said to the Hebrew midwives. Raba and Samuel both explain this passage: The former said: "It was a mother and a daughter," the latter said: "It was a mother-in-law and daughter-in-law." The one who interprets it as a mother and daughter refers to Jochebed and Miriam and the other who means a daughter-in-law and mother-in-law refers to Jochebed and Elisheba. We find a Baraitha that is in accordance with the one who explains it as the daughter and mother; for we are taught in the following Baraitha, Shifra refers to Jochebed. Why her name Shifra? Because she smoothened the limbs of the infant. It may be explained in another way; because Israel multiplied itself during her days Puah refers to Miriam. Why was she called Puah? Because she would speak to the infant [and play with it] in order to pacify it. Another explanation might be given to it, because she spoke through a Holy Inspiration and said: "My mother is destined to give birth to a son who will save Israel." (Ib., ib. 16) And He said: "When do the office of a midwife to the Hebrew women you shall have due regard upon the birth." What does that mean? Said R. Jochanan: "He gave them a great sign [how to recognize the time of a woman when she is about to give birth to a child]." (Ib., ib., ib.) If it be a son, then shall ye kill him; but if it be a daughter then shall she live. Said R. Chaninah: "An important sign did Pharaoh reveal unto the midwives; the birth of a son comes with the face downward, while the birth of a daughter comes with the face upward." (Ib., ib. 17) But the midwives feared God and they did not do as the king of Egypt commanded them, but they saved the male children. We are taught that not only did they not kill the male children but they would supply them with water and food in order to sustain them. (Ib., ib. 19) And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian; for they are Chayoth. What is the meaning of Chayoth? Should we say that they are midwives themselves, does not a midwife need another midwife for her own giving birth? We must therefore say, they said to him: "This nation (Israel) is likened unto beasts. Juda, as is said (Gen. 49, 9) Like a lion's welp, O Juda; (Ib., ib. 17) Dan shall be a serpent by the way. (Ib., ib., 21) Maphthali is like a fleet hind, (Ib., ib, 14) Yesachar is a strong-boned ass, (Deut. 33, 17) Joseph, as first born steer is adorned with glory. (Gen 49, 27) Benjamin shall be as a wolf that rendeth. Concerning the above it is written in detail what they are and concerning the rest of the tribes, it is written in general (Ez. 19, 2) And so, what a noble lioness was thy mother! among lions did she lie down amidst lions did she raise her whelps."

Ein Yaakov (Glick Edition), Zevachim 5:2

(Ib. b) Raba lectured: "What does the passage (I Sam. 19. 19) Behold, David is at Na'yoth near Ramah mean? Is then Na'yoth situated near Ramah? We must therefore say that they were at Ramah occupying themselves in the construction of Temple. They said: The passage reads (Deut. 17, 8) Then shalt thou arise, and get thee up unto the place which the Lord thy God shall choose; from this it may be inferred the Holy Temple ought to be higher [in elevation] than any other part of the land of Israel, and that the land of Israel is higher than all other land. They (David and his associates were not able to discover the exact spot [where the land is highest and thus suitable for the building of the Temple]. They finally brought the book of Joshua [and they found that] concerning all other tribes it reads (Josh. 15) It went up, it passed along and it went down, but concerning the tribe of Benjamin, the passage says (Ib. 18) It went up, but It went down is not mentioned. They then said from this it is inferred that there (Benjamin's portion) is the proper sight. They then contemplated erecting it in En Eitam for this is the highest elevation; it was, howere, argued that it should rather be built at a moderate elevation, for it is written (Deut. 33, 12) And He dwelleth between his shoulders [i.e., the shoulders are lower than the head, hence the altar should be built at a moderate elevation]." According to others, the decision came because we have a tradition that the Sanhedrin were to sit in the part of Juda and the Shechina was to rest in the part of Benjamin, therefore if the Temple were built at the highest elevation, the Sanhedrin would have been separated too far from the Sanctuary where the Shechina rests. They therefore decided to have it built at a lower site in order to conform the passage And He dwelleth between his shoulders. And for this thing did Doeg the Edomite envy David, as it is written (Ps. 69, 10) Because zeal for Thy house hath eaten me up, and the reproaches of them that reproach Thee are fallen upon me. And another passage reads (Ib. 132, 1) A song of ascends, etc. How he swore unto the Lord, and vowed unto the Mighty One of Jacob. Surely I will come, etc. Until I find out a place, etc. Lo, we heard it as being in Ephrath; we have found it at the field of the wood, i.e., Ephrath refers unto Joshua who is a descendant of Ephraim; at the field of the wood, refers unto Benjamin concerning whom it is written (Gen. 49, 27) A wolf that raveneth.

Esther Rabbah 10:13

Rabbi Berekhya said: The Holy one blessed be He recorded the redemption of Israel in the Torah, as it is written: “If a stranger who is a resident among you shall prosper…” (Leviticus 25:47). “A stranger who is a resident” – that is Haman, who became great and grew rich, and became prosperous enough to weigh out ten thousand talents of silver (see Esther 3:9). He is called a resident stranger since he was a descendant of Amalek and was a stranger in Media and Persia. “And your brother becomes poor with him” (Leviticus 25:47) – these are [the people of] Israel who were destitute and poor. “And is sold to a resident stranger” (Leviticus 25:47) – that Aḥashverosh sold them to Haman, to destroy, to kill and to eliminate. “Or to an offshoot [eker] of a stranger’s family” (Leviticus 25:47) – that he made himself an object of idolatry. (The midrash here follows the interpretation in Kiddushin 20a–b that an eker is a false god. According to that reading, the verse is referring to a Hebrew slave who was sold to serve in an idolatrous temple.) That is what is written: “Bowing and prostrating themselves to Haman” (Esther 3:2). “After he is sold, he shall have redemption” (Leviticus 25:48) – that the Holy One blessed be He redeemed them from his [Haman’s] hand and delivered them from his decree and rescued them. “One of his brothers shall redeem him” (Leviticus 25:48) – that is Mordekhai, as it is written about him “and accepted by most of his brethren” (Esther 10:3). “Or his uncle or his cousin shall redeem him” (Leviticus 25:49) – that is Esther, who was the daughter of his [Mordekhai’s] uncle, and Israel were redeemed by her. “For I will surely erase [maḥo emḥeh] the memory of Amalek” (Exodus 17:14) – erase [maḥo] in this world, surely erase [emḥeh] in the World to Come. “The memory [zekher] of Amalek” – that is Haman. Read with regard to him, “a male [zakhar] of Amalek.” Even Jacob our forefather alluded to it in the blessing of the tribes: “Benjamin, a wolf who will take prey. In the morning he will consume plunder” (Genesis 49:27) – that is Saul, who was the morning of Israel, as he was the first of the kings and was from the tribe of Benjamin, and [he] smote Amalek and plundered everything they had. “And in the evening will distribute booty” (Genesis 49:27) – that is Mordekhai and Esther, who arose for Israel in their exile, which resembles the evening, and distributed the booty of Haman. [Benjamin] is compared to a wolf, as the Holy One blessed be He set him to stand against the wolf – that is the kings of Media and Persia, who are compared to a wolf. That is what is written, “And behold, another beast, a second one, resembling a wolf” (The word in the verse, dov, is generally translated “bear.” However, when it is spelled without a vav, its meaning in Aramaic is “wolf.” In the verse from Daniel, which is written in Aramaic, dov is spelled without a vav (Etz Yosef).) (Daniel 7:5). There (The midrash, written in Eretz Yisrael, refers here to the interpretation of the Babylonian sages, who understood the term dov in this verse as referring to a bear (see Megilla 11a; Kiddushin 72a; Avoda Zara 2b).) they say that [the verse refers to] the kings of Media and Persia, who eat like a bear and have no rest like a bear and grow their hair like a bear. The Holy One blessed be He set Mordekhai and Esther to stand against them, as they were from the tribe of Benjamin, as it is written: “A wolf will take prey” (Genesis 49:27).

Mekhilta DeRabbi Yishmael, Tractate Shirah 1:5

The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L–rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L–rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L–rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name.

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 6:3

Thus said the Holy One Blessed be He: What reward will accrue to the sons of Benjamin, who went down first into the sea? The reposing of the Shechinah in his portion (i.e., the Temple), as it is written (Genesis 49:27) "Benjamin tears (first), as a wolf," and (Devarim 33:12) "Of Benjamin he said: 'Beloved of the L–rd; He will repose securely upon him, etc.'" And what reward accrued to the tribe of Judah, who stoned him? They attained to kingdom, as it is written "The princes of Judah rigmatham," "rigmah" connoting kingdom, as in (Daniel 5:29) "And at Belshazzar's command, they clothed Daniel in purple ('argevana,' like 'rigmah'), placed a golden chain on his neck, and proclaimed that he should rule as one of three in the kingdom." "the princes of Zevulun and the princes of Naftali": Just as the Holy One Blessed be He wrought miracles for the tribe of Judah and Benjamin at the sea, so He wrought miracles for Zevulun and Naftali, through Devorah and Barak, as it is written (Judges 4:6-7) "And she summoned Barak the son of Avinoam of Kedesh Naftali, and said to him: The L–rd, the G–d of Israel has commanded: Go, ascend Mount Tavor, and take with you ten thousand men of Naftali and Zevulun. And I will draw to you Sisra the commander-in-chief of Yavin, etc." And it is written (Ibid. 5:18) "Zevulun is a people that bared its soul to death, and Naftali on the heights of the field."

Midrash Lekach Tov, Numbers 25:7:1

And Pinchas son of Eleazar, son of Aaron, saw. What did he see? He saw an act and remembered the halacha (Jewish law). When someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him. Alternatively, he saw that no one was standing up to zealously act for the sake of God's name. He said, "Is there no one here who will take action and execute judgment?" As it is stated, "Judah is a lion's cub" (Genesis 49:9). "Dan shall be a serpent by the way" (Genesis 49:17). "Benjamin is a wolf that tears" (Genesis 49:27). However, since he saw that everyone remained silent, Pinchas immediately arose and took action, for no one showed concern for the honor of their Creator. Eleazar son of Aaron the priest, a righteous son of a righteous father. Alternatively, "And Pinchas saw" - Reuben was suspected of a matter, but they did not judge or testify against him, as it is stated, "And he lay with Bilhah" (Genesis 35:22). All of Simeon was guilty, and the matter depended solely on Levi. Moses said to Pinchas, "My father's brother, did you not learn that when someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him?" He said to him, "A messenger of the letter should be for him a horseman." Immediately, he arose from the midst of the congregation and took a spear in his hand. He arose from the Sanhedrin of Moses and took a spear in his hand. He removed the spearhead and placed it in his armpit, and it was fixed and stayed on his staff. They said to Pinchas, "Where are you going?" He said to them, "And who is greater than Shimon?" They said, "Let him be." He even went to attend to his needs. The Sages allowed the matter to proceed.

Midrash Tanchuma Buber, Miketz 13:1

(Gen. 43:29:) THEN HE (Joseph) RAISED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER. He was happy that he was like his mother, for it is so written: THE SON OF HIS MOTHER. Immediately (in Gen. 44:1): THEN HE COMMANDED THE ONE WHO WAS OVER HIS HOUSE, SAYING: FILL THE MEN'S SACKS WITH FOOD…. He said to Manasseh (I.e., his son. So below, 10:17; see also Targum Pseudo-Jonathan, Gen. 44:1, which names Manasseh as Joseph’s steward.) (in Gen. 44:1-3): FILL THE SACKS < …. > AND < YOU SHALL PUT > MY GOBLET, THE GOBLET OF SILVER, < IN THE MOUTH OF THE SACK OF THE YOUNGEST >…. AT MORNING LIGHT THE MEN WERE SENT OFF. Why did he not send them away at night? Joseph said: If I send them away at night, there is no creature who could cope with them because they are like wild beasts. (In Gen. 49:9:) JUDAH IS A LION'S WHELP, (in Deut. 33:22): DAN IS A LION'S WHELP, (in Gen. 49:17): DAN SHALL BE A SERPENT, (in Gen. 49:21): NAPHTALI IS A HIND LET LOOSE, (and in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF.

Midrash Tanchuma Buber, Vayechi 13:1

(Gen. 49:27:) BENJAMIN IS A RAVENOUS WOLF. This text is related (to Amos 3:7): SURELY THE LORD GOD DOES NOTHING WITHOUT HAVING REVEALED IT UNTO HIS SERVANTS THE PROPHETS. (Tanh., Gen. 12:14; also 4:6; Gen. R. 49:2; 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition); M. Pss. 25:13.) In the beginning the counsel of the LORD was for those who feared him, as stated (in Ps. 25:14): THE COUNSEL OF THE LORD IS FOR THOSE WHO FEAR HIM. Later he gave it to the upright, as stated (in Prov. 3:32): BUT HIS COUNSEL IS WITH THE UPRIGHT. < Still > later he gave it to the prophets, as stated (in Amos 3:7) SURELY THE LORD GOD DOES NOTHING WITHOUT HAVING REVEALED IT UNTO HIS SERVANTS THE PROPHETS.

Midrash Tanchuma Buber, Vayechi 13:2

Everything that the righteous do they do through the Holy Spirit. When Jacob blessed Judah, he blessed him with < the qualities of > a lion, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. < Thus he paired him off > (The bracketed words come from the parallel versions in Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition).) against the kingdom of Babylon, of which it is written (in Dan. 7:4): THE FIRST WAS LIKE A LION. (Gen. R. 99:2.) So Hananiah, Mishael, and Azariah (descendants of Judah) attacked it (i.e., Babylon). As for Joseph, he paired him off against this < present > wicked kingdom of Rome. R. Samuel bar Nahman said: There is a tradition handed down that Esau will only fall at the hands of Rachel's children. [Thus it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF THE FLOCK SHALL DRAG THEM (THEM refers to Edom, which had come to be identified with Rome in Jewish tradition.) AWAY.] And Moses paired off the tribe of Levi against the kingdom of Greece, since the children of the Hasmoneans stem from Levi. Also Levi is the third tribe, and this kingdom of Greece is the third < kingdom >. (According to Dan. 7 as the tradition interprets it.) Moreover, Levi (LWY) has three letters, and Greece (YWN) has three letters. The former sacrifices bulls, and the latter writes on the horn of an ox. They have no portion in the God of Israel. The former are many, and the latter are few. Moses saw them and blessed them, as stated (in Deut. 33:11 with reference to Levi): BLESS, O LORD, HIS VALOR… < SMITE THE LOINS OF THOSE WHO RISE UP AGAINST HIM >…. And Jacob paired Benjamin off against the kingdom of Media. Thus it is written about the kingdom of Media (in Dan. 7:5): THEN HERE WAS ANOTHER BEAST, A SECOND ONE, LIKE A BEAR. (Aramaic: dov. Cf. the parallel versions of Tanh., Gen. 12:14; Gen. R. 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition), where dov is written without a vowel letter and so allows one to read the word as dev, which means “wolf.”) So here is an analogy with it (Media) over against the tribe of Benjamin to which it is likened, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. Just as the wolf seizes < its prey >, so did the tribe of Benjamin seize < something >, as stated (in Jud. 21:21): WHEN YOU SEE {THE DAUGHTERS OF SHILOH} [AND BEHOLD, IF THE DAUGHTERS OF SHILOH COME OUT]… < THEN YOU SHALL COME OUT OF THE VINEYARDS >, SEIZE FOR YOURSELVES < EACH ONE HIS OWN WIFE FROM THE DAUGHTERS OF SHILOH, AND GO TO THE LAND OF BENJAMIN >.

Midrash Tanchuma Buber, Vayechi 14:1

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks of its judge, Ehud. (Cf. Gen. R. 99:3.) What is written (in Jud. 3:16)? SO EHUD MADE HIMSELF A SWORD, AND IT HAD TWO EDGES, i.e., he was busy with Torah, which (in Ps. 149:6) is called A TWO-EDGED SWORD. AND (according to Jud. 3:16) IT HAD TWO EDGES (literally: TWO MOUTHS) because it consumes in two worlds, in this world and in the world to come.

Midrash Tanchuma Buber, Vayechi 14:2

Another interpretation (of Jud. 3:16): SO EHUD MADE HIMSELF A SWORD and put it ON HIS RIGHT THIGH. Coming in to Eglon, he said to him: I HAVE A WORD FROM GOD FOR YOU {THE KING}; SO HE AROSE FROM HIS SEAT. The Holy One said: You have imparted glory to me and risen from your seat for the sake of my glory. By your life, I will raise up a daughter from you from whom a son shall arise, and I will seat him upon my throne. This woman was Ruth the Moabite, from whom arose Solomon, of whom it is written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. What is written (in Jud. 3:21)? THEN EHUD PUT OUT HIS LEFT HAND AND TOOK THE SWORD FROM HIS RIGHT THIGH. (Cf. Gen. 49:27, cont.:) IN THE MORNING HE DEVOURS THE PREY. (Jud. 3:21, cont.:) AND HE THRUST IT INTO HIS BELLY. (Cf. Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL.

Midrash Tanchuma Buber, Vayechi 15:1

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks about the land. (Gen. R. 99:3.) (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. This is Jericho, in that it produces its fruit early. (Ibid., cont.:) AND AT EVENING HE DIVIDES THE SPOIL. This is Bethel, in that it is late with its fruit late.

Midrash Tanchuma Buber, Vayechi 15:2

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF…. < The verse > speaks about Saul. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. (Cf. I Sam. 14:47-48): AFTER SAUL HAD SEIZED THE KINGSHIP OVER ISRAEL … (I.e., in the morning of his reign.) HE WAS TRIUMPHANT IN SMITING THE AMALEKITES. (Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL. (Cf. I Sam. 31:6:) SO SAUL DIED ALONG WITH THREE OF HIS SONS.

Midrash Tanchuma Buber, Vayechi 15:3

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks about Queen Esther. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. (Cf. Esth. 7:1:) SO THE KING AND HAMAN CAME TO FEAST < WITH QUEEN ESTHER >. (Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL. (Cf. Esth. 8:1:) ON THAT DAY AHASUERUS GAVE QUEEN ESTHER < THE HOUSE OF HAMAN >….

Midrash Tanchuma Buber, Vayechi 15:4

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks about sacrifice. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. (Cf. Numb. 28:4:) THE ONE LAMB YOU SHALL OFFER IN THE MORNING. (Gen. R. 97, New Version, on 49:27 (= p. 1225 in the Theodor-Albeck edition).) (Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL. (Cf. Numb. 28:4, cont.:) AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT.

Midrash Tanchuma Buber, Vayigash 8:2

(Gen. 44:18:) AND < JUDAH > SAID: PRAY, MY LORD…. FOR YOUR SERVANT HAS BECOME SURETY FOR THE LAD. When did Judah discharge his surety? In the days of Goliath. At that time, when Israel was in trouble, what is written (in I Sam. 17:16)? THEN THE PHILISTINE DREW NEAR AT DAWN AND IN THE EVENING. < He was > cursing and reviling. Saul began sending out a herald < to proclaim > (as implied in I Sam. 17:25): AND IT SHALL COME TO PASS FOR THE MAN WHO KILLS HIM THAT THE KING SHALL ENRICH HIM < WITH GREAT RICHES >…. Now you find that anyone who curses is liable for death, as stated (in Lev. 24:16): AND THE ONE WHO BLASPHEMES THE NAME OF THE LORD SHALL SURELY BE PUT TO DEATH … but that wicked man had been cursing (according to I Sam. 17:16): FOR FORTY DAYS. Moses said (in Deut. 7:10): AND < GOD > INSTANTLY REPAYS THOSE WHO HATE HIM WITH DESTRUCTION. In the case of someone wicked who performs a righteous act, the Holy One renders it unfit < by giving him his reward > during his life in this world in order to destroy him in the world to come; but for the righteous, he sets aside their righteous acts for the world to come. (M. Pss.94:4.) What < righteous act > did this wicked man (i.e., Goliath) do for him to curse for forty days? R. Isaac and R. Levi differ. (Ruth R. 2:20.) R. Levi said: Because his mother, Orpah ('RPH), walked four miles (Lat.: mille.) with her mother-in-law (cf. Ruth 1:7, 14), [the Holy One repaid her for it]. So from her the Holy One raised four heroes. Thus it is stated (in II Sam. 21:22): THESE FOUR WERE BORN TO THE GIANT (HRPH) OF GATH. (According to vss. 15-20, the four heroes were Ishbi-benob, Saph, Goliath, and a fourth man with twelve fingers and twelve toes.) R. Isaac said: She walked forty paces (Lat.: passus.) with her; therefore, the Holy One granted her her reward and gave her Goliath. (Ruth R. 2:20 states more specifically that in return for her forty paces the Holy One granted her son a forty-day reprieve.) So he was cursing before the Holy One forty days, as stated (in I Sam. 17:16): AND HE (the Philistine) TOOK HIS STAND FOR FORTY DAYS. Jesse said to his son David: Now is the time to make good on the surety of your ancestor who became surety for Benjamin under the hand of his father, as stated (in Gen. 43:9): I MYSELF WILL BE SURETY FOR HIM. Now go and discharge him from his surety. Thus it is stated (in I Sam. 17:18): SEE ALSO TO THE WELFARE OF YOUR BROTHERS, AND TAKE THEIR TOKEN. Now THEIR TOKEN ('RBH) is nothing but a surety ('RBWT). What did David do? He went and made good on the surety by killing Goliath. The Holy One said to him: By your life, just as you have risked your life for Saul, since he is from the tribe of Benjamin, even as your ancestor Judah did for Benjamin < himself >, as stated (in Gen. 44:33): AND NOW PLEASE LET YOUR SERVANT REMAIN AS A SLAVE TO MY LORD INSTEAD OF THE LAD … so I am placing the Sanctuary < both > within your territory and within the territory of Benjamin. And where is it shown that the Sanctuary is < both > within the inheritance of Benjamin and within the inheritance of Judah? Where one text (Gen. 49:27) says: BENJAMIN IS A RAVENOUS WOLF; IN THE MORNING HE CONSUMES PREY, i.e., the dawn tamid (sacrifice), AND IN THE EVENING HE DIVIDES THE SPOIL, i.e., the twilight tamid; while another text (Ps. 48:3 [2]) says: BEAUTEOUS LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. By your life, moreover, when all the tribes are going into exile, the tribes of Judah and Benjamin are not going into exile along with them. Why? Because these two tribes believed in me and sanctified my name in the sea with Moses. R. Abba bar Kahana said in the name of R. Levi: When the sea was split open for Israel, there was mire in it. Now the tribe of Reuben said to the tribe of Simeon: From mud you have come and to mud you are going. Thus it is stated (in Hos. 12:1): EPHRAIM SURROUNDS ME WITH DECEIT, THE HOUSE OF ISRAEL WITH FALSE-HOOD…. What did the tribes of Judah and Benjamin do? They sanctified the name of the Holy One, as stated (in Ps. 68:28 [27]): LITTLE BENJAMIN IS THERE RULING OVER THEM, THE PRINCES OF JUDAH IN THEIR GLORY….

Midrash Tanchuma Buber, Vayigash 9:2

Another interpretation (of Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >. (Ibid.:) THE WOLF: This is Benjamin, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. (Is. 65:25, cont.:) AND THE LAMB: This represents the tribes, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK…. (Is. 65:25, cont.:) SHALL FEED TOGETHER: When? When Benjamin went down with them, and Jacob said (in Gen. 42:38): LET NOT MY SON GO DOWN WITH YOU. When the hour arrived for him to go down with them, they placed him in their midst and watched over him. And so Joseph (in Gen. 43:29): LIFTED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER…. (Is. 65:25, cont.:) THE LION: This is Judah, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. (Is. 65:25, cont.:) LIKE THE OX: This is Joseph, since it is stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. (Is. 65:25, cont.:) SHALL EAT STRAW, when they have been found eating together, as stated (in Gen. 43:33): AND THEY SAT DOWN BEFORE HIM FROM THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT. Therefore (in Gen. 46:28): NOW HE (Jacob) HAD SENT JUDAH AHEAD OF HIM.

Midrash Tanchuma, Vayechi 14:1

Benjamin is a wolf that raveneth (Gen. 49:27). Scripture states elsewhere: For the Lord will do nothing, but He revealeth His counsel unto His servants the prophets (Amos 3:7). At first He revealed His counsel to those who feared him, as is said: The counsel of the Lord is with them that fear him (Ps. 25:14). Later He disclosed it to the righteous, as is said: But His counsel is with the righteous (Prov. 3:32). Finally He revealed it to the prophets, concerning whom it is said: But He revealeth His counsel unto His servants the prophets (Amos 3:7).

Midrash Tanchuma, Vayechi 14:5

He pitted Benjamin against the kingdom of Media. And thus Mordecai, who was of the tribe of Benjamin, exacted retribution from it. It is written: And behold, another beast, a second, like to a wolf (Dan. 7:5). This alludes to the kingdom of Media, which He turned against the tribe of Benjamin, which is also compared to a wolf, as it is said: Benjamin is a wolf that raveneth (Gen. 49:27). What is the meaning of a wolf that raveneth? Just as a wolf seizes its prey, so the tribe of Benjamin seized its prey, as it is said: And see, and behold, if the daughters of Shiloh come out to dance in the dances, then come ye out of the vineyards, and catch you every man his wife (Judg. 21:21). Hence, just as a wolf seizes its prey hungrily, so too did the tribe of Benjamin.

Midrash Tanchuma, Vayechi 14:7

He went in to Eglon, and said: “I have a message from God unto thee.” And he arose out of his seat (Judg. 3:20). The Holy One, blessed be He, said to him: You honored Me by arising from your throne; be assured, I will cause your daughter to rear a son who will sit on My throne. This refers to Ruth the Moabitess, from whom Solomon descended. Solomon sat on the throne of the Lord as king (I Chron. 29:23). What is written about Ehud? And Ehud put forth his left hand, and took the sword from his right side, and thrust it into his belly (Judg. 3:21). In the morning he devoureth prey (Gen. 49:27) alludes to the fact that he thrust the sword into his belly; and at even he divideth the spoil refers to the land which he took as spoil.

Midrash Tanchuma, Vayigash 8:5

Another comment on The wolf and the lamb shall feed together. The wolf refers to Benjamin, as it is said: Benjamin is the wolf that raveneth (Gen. 49:37), and the lamb alludes to the tribes, as is said: Israel is a scattered sheep (Jer. 50:17).

Shemot Rabbah 1:16

The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19). “As they are vigorous [ḥayot].” If you say that they are midwives, (One of the interpretations of the Hebrew word ḥaya is midwife.) does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2). God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20). “God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them. Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.” “The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”

Shemot Rabbah 21:5

That is what is written: “My dove in the cleft of the rock” (Song of Songs 2:14). It should have said “a dove in the cleft of the rock.” Why did it say “my dove?” It is as Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: “My dove.” See what is written: “Ephraim is like a foolish dove, with no understanding” (Hosea 7:11). The Holy One blessed be He said: To Me they are like a foolish dove; everything that I decree for them, they do and obey Me. However, towards idolaters, they are as tough as beasts, as it is stated: “Judah is a lion’s whelp” (Genesis 49:9); “Benjamin is a ravenous wolf” (Genesis 49:27); “Dan will be a serpent on the road” (Genesis 49:17); that is why they are as tough against idolaters. Why? It is because idolaters say to them: ‘What do you seek from this Shabbat that you observe, from this circumcision that you are circumcised?’ They [idolaters] seek to cancel the mitzvot for them and they [Israel] become as tough as beasts against them. However, to the Holy One blessed be He they are like an innocent dove, and they obey everything that He decrees for them, as it is stated: “The people believed” (Exodus 4:31). And likewise it says: “Everything the Lord has spoken we will do and we will heed” (Exodus 24:7). That is why it says: “My dove in the cleft of the rock” (Song of Songs 2:14). “Pharaoh drew near and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them, and they were very frightened; the children of Israel cried out to the Lord” (Exodus 14:10). Rabbi Elazar ben Pedat said: When Israel departed from Egypt, they lifted up their eyes and the Egyptians were pursuing them, as it is stated: “Pharaoh drew near [and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them].” It does not say “were traveling,” but rather “was traveling.” When Pharaoh and the Egyptians came out in pursuit of them, they raised their eyes heavenward and saw the angel of Egypt floating in the air. When they saw him, they were very frightened, as it is stated: “They were very frightened.” What is “behold, Egypt was traveling after them”? The name of the angel of Egypt was Egypt, as the Holy One blessed be He does not bring about the downfall of a nation until He brings about the downfall of its angel first. Likewise, you find with Nebuchadnezzar that the Holy One blessed be He brought down his angel first, as it is stated: “While the word was in the king's mouth, a voice [kal] fell from heaven” (Daniel 4:28). Rabbi Yehoshua bar Avin said: Nebuchadnezzar’s angel was named Kal, and the Holy One blessed be He brought him down. Likewise, the name of the angel of Pharaoh was Egypt, and it was flying to pursue them. When the Holy One blessed be He sank Egypt into the sea, He first sank their angel, as it is stated: “And the Lord tossed Egypt in the midst of the sea” (Exodus 14:27); that is the angel of Egypt, and then: “He tossed Pharaoh and his host” (Psalms 136:15). Likewise, it does not say: Their horses and their riders He cast into the sea, but rather, “horse and its rider” (Exodus 15:1), this is their angel; that is: “behold, Egypt was traveling after them.” What is: “Pharaoh drew near [hikriv]”? It is that he drew Israel nearer to repentence. Rabbi Berekhya said: Pharaoh’s drawing near was more effective for Israel than one hundred fasts and prayers. Why? Because when they [the Egyptians] pursued them and they [Israel] saw them, they were greatly afraid and they raised their eyes to Heaven, and repented and prayed, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). Israel said to Moses: ‘What have you done to us? Now they are coming and doing to us everything we did to them; we killed their firstborn, took their property, and fled. Did you not say to us: “Each woman will borrow [silver vessels and gold vessels and garments from her neighbor and from the resident of her house and you shall place them upon your sons and upon your daughters, and you will despoil Egypt]”?’ (Exodus 3:22). At that moment they were standing and they did not know what to do; the sea was closing in, the enemy was pursuing, and the beasts from the wilderness, as it is stated: “The wilderness has closed in [sagar] on them” (Exodus 14:3). Rabbi Yirmeya ben Elazar said: Sagar means nothing other than beasts, as it is stated: “My God has sent His angel, and shut [usagar] the lions' mouths” (Daniel 6:23). When Israel saw that they were surrounded on three sides – the sea blocking them, the enemy in pursuit, and the beasts in the wilderness – they raised their eyes to their Father in heaven and cried out to the Holy One blessed be He, as it is stated: “The children of Israel cried out to the Lord.” Why did the Holy One blessed be He do this to them? It was because the Holy One blessed be He desires their prayers. Rabbi Yehoshua ben Levi said: To what is this matter comparable? It is to a king who was travelling on the way and a princess was screaming to him: ‘Please, save me from the highwaymen.’ The king heard and rescued her. Some time later, he sought to take her as a wife. He desired that she speak to him, but she did not want to do so. What did the king do? He incited the highwaymen against her so that she would scream and the king would hear. When the highwaymen beset her, she began screaming to the king. The king said to her: ‘This is what I desired, to hear your voice.’ So Israel, when they were in Egypt and they [the Egyptians] were forcing them to work, they began screaming and raising their eyes to the Holy One blessed be He, as it is stated: “It was during those many days…they cried out” (Exodus 2:23). Immediately, “God saw the children of Israel” (Exodus 2:25). The Holy One blessed be He began taking them out from there with a powerful hand and an outstretched arm. The Holy One blessed be He sought to hear their voice another time, but they did not wish to do so [to cry out]. What did He do? He incited Pharaoh to pursue them, as it is stated: “Pharaoh drew near.” Immediately, “the children of Israel cried out to the Lord.” At that moment, the Holy One blessed be He said: ‘That is what I wanted – to hear your voice.’ As it is stated: “My dove in the cleft of the rock […sound me your voice]” (Song of Songs 2:14). It does not say sound me a voice, but rather, “sound me your voice,” – the voice that I already heard in Egypt. That is why it is written: “Sound me your voice.” When they had prayed, the Holy One blessed be He said to Moses: ‘Why are you standing and praying? The prayer of My children preceded your prayer, as it is stated: “Why are you crying out to Me?”’

Shir HaShirim Rabbah 2:14:1

“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14). “My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31). The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’ (I have already heard their own pleas for help, for their “voice is pleasant.”) Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.” Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket. (These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command.) It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7). (Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.)

Shir HaShirim Rabbah 4:7:1

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). “All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it. (Unlike his father and grandfather, all his offspring were righteous.) What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2). Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary? (In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him.) It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he (Moses) then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another. What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi? (The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25).) Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them, (When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron.) and one said: It was because it delineated the genealogy of Moses and Aaron. (Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi.) We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna (This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above.) who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy. (They married only with families that could prove they were of pure lineage.) Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died, (Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure.) authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This (Yabetz) is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This (Yabetz) is Otniel. It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case: (Since in the future they will all be comparable to pure gold, as envisioned by Zechariah.) “All of you is fair, my love, and there is no blemish in you.”

Sifrei Devarim 352:11

R. Meir says: She died in the portion of Benjamin, her son, as it is written (Ibid. 48:7) "for when I came from Paden, Rachel died upon me … before Efrath, etc." And Efrath is none other than Bethlehem, viz. (Michah 5:1) "And you, Bethlehem, Efrathah." I might think, in the portion of Joseph, her son; it is, therefore, written (Psalms 132:6) "Behold, we heard of it in Efrath; we found it in the field of the forest" — with him who is compared to an animal of the forest. And who is that? Benjamin, as it is written (Bereshith 49:27) "Benjamin is a wolf that will tear."

Mishnah

In Mishnah Eruvin 5:5, the Shabbat limit must be measured by an expert surveyor, and if the line marking the limit is not straight due to errors in measurement, the extended measurement is accepted. Even unreliable witnesses, like gentile slaves and maidservants, can testify about the Shabbat limit. The prohibition to walk more than two thousand cubits on Shabbat is interpreted leniently as it is rabbinic in origin. In Mishnah Ketubot 1:1, a virgin is married on Wednesday and a widow on Thursday to ensure that any claims regarding the bride's virginity can be addressed in court promptly.

Mishnah Eruvin 5:5

One may measure the Shabbat limit only with an expert surveyor. If it is discovered that the surveyor extended the limit in one place and reduced it in another place, so that the line marking the Shabbat limit is not straight, one accepts the measurement of the place where he extended the limit and straightens the limit accordingly. Similarly, if the surveyor extended the limit for one and reduced it for another, one accepts the extended measurement. And furthermore, even a gentile slave and even a gentile maidservant, whose testimonies are generally considered unreliable, are trustworthy to say: The Shabbat limit extended until here; as the Sages did not state the matter, the laws of Shabbat limits, to be stringent, but rather to be lenient. The prohibition to walk more than two thousand cubits is rabbinic in origin and is therefore interpreted leniently.

Mishnah Ketubot 1:1

A virgin is married on Wednesday and a widow on Thursday. The reason for the former is that twice a week courts convene in the towns, on Monday and Thursday, so that if the husband had a claim concerning the bride’s virginity when consummating the marriage on Wednesday night, he would go early the next day to court and make his claim.

Quoting Commentary

Rabbeinu Bahya explains that the ram caught in the thicket after the binding of Isaac took place in a forested area, symbolizing G'd's benevolent presence residing in the territory of Benjamin. Kli Yakar emphasizes the importance of maintaining a clean livelihood and welcoming the poor without disgrace. Ibn Ezra discusses the inability of sailors to strengthen their mast and spread the sail, comparing it to the spoil of a prey. Rashi interprets "filthy rags" as stained garments from spoil, referencing Genesis 49:27. Rabbeinu Bahya highlights the miraculous reconciliation between the brothers, symbolized by the wolf and lamb grazing together, representing Benjamin and the tribes of Israel. Rashi connects Psalms 132:6 to Benjamin being likened to a devouring wolf. Ramban explains the blessing of Joseph as a planting with many branches. Tribal Lands commentary connects Benjamin to defeating Amalek, while the Early Prophets commentary discusses the unity of Israel in a time of outrage. German Commentary on Mishnah Eruvin 5:5:3 delves into the measurement of Shabbat boundaries, while the German Commentary on Mishnah Ketubot 1:1:2 and Bartenura's commentary on Mishnah Middot 3:1:15 and Mishnah Zevachim 5:4:2 provide insights into the location of the altar in relation to the territories of Benjamin and Judah.

Bartenura on Mishnah Middot 3:1:15

ואוכל בדרום אמה אחת ובמזרח אמה אות – the entire altar was in the portion of Benjamin, except for one cubit on the surface of the length of the east that he would take hold of from the portion of Judah, but rather that there wasn’t a cubit that was in the east on the surface of all of the east, for when that would reach the northeastern corne, it would end within a cubit of the corner, and similarly, the consumption of the southern cubit would not go over the entire face of the south, for when it would reach the southwester corner, it would end a cubit near the corner. And it was found that three corners of the altar were in the portion of Benjamin, and the only the southeastern corner was in the portion of Judah. And because when Jacob blessed Benjamin (Genesis 49:27): “Benjamin is a ravenous wolf; In the morning he consumes the foe, [And in the evening he divides the spoil],” and we translate into Aramaic: “And in his lodging the Holy [Temple] will dwell,” something that is sanctified monetarily will not be other than in the portion of Benjamin, therefore, they did not make the foundation to the altar in the southeastern corner, because that of a tearer was not in his portion (see Talmud Zevakhim 53b), and money, and money would not be given to the tribe in that corner. But when they made the square framework for the base to fill it with stones, and lime and pitch/tar and lead as we stated, they would put wood or every kind of thing in that southeastern corner so that the corner would not fill up, and afterwards they would detach the wood and this corner would remain empty without a foundation. And because of this, it is called, the middle of the Altar SOVEV, because it surrounds and goes around all of the corners, which is not the case with the foundation/base.

Bartenura on Mishnah Zevachim 5:4:2

שתי מתנות – in the northeastern corner/horn, and in the southwestern corner/horn which opposite forms a diagonal line/diameter, and the reason is because om the southeastern corner/horn, there was no base of the altar because it was not in the portion of Benjamin when Jacob prophesied about him (Genesis 49:27): “[Benjamin is a ravenous wolf;] In the morning he consumes the foe, [And in the evening he divides the spoil],” in his inheritance the Temple will be built, the thing that is sanctified for blood will not be other than in the portion of Benjamin, and that corner/horn, was not in his portion, for the Altar was taking effect in the portion of Judah, one cubit towards the east and one cubit in the south, all the length of the east and the south in the thickness of a cubit, but there wasn’t a cubit in the east throughout all of the east, for when it would reach the north eastern corner/horn, it would end within a cubit of the corner/horn. And similarly, regarding the ending of the southern cubit, it did not go throughout all of the south, for when it would reach the southwestern corner/horn, it would end a cubit, near the corner. It is found that the base of the altar exists for three corners/horns. Therefore, he would begin at the northeastern corner/horn, for since the southwestern corner/horn lacks a base to the altar because it was not in the portion of the prey which Jacob prophesied about. But the burnt offering requires at first the giving of the blood corresponding to the base of the altar. Therefore, it requires these two as we have stated. We require two gifts which are four, in order that the giving of the blood is on the four directions of the Altar, as it is written (Leviticus 1:5): “dashing the blood against all sides of the altar,” for if he sprinkled it, he could sprinkle it in one casting, the inference teaching us, “all sides/all around,” and it is impossible to surround it with one casting. And if it is all around, it is possible to float it like a string, the inference teaching us, “dashing/casting” and there is no dashing/casting, other than from afar, and like a string, it is impossible to surround it other than with a finger. How so? He gives two acts of placing which are [divided at the corners into] four.

German Commentary on Mishnah Eruvin 5:5:3

folgt man dem Begünstigten. ובלבד שלא ירבה יותר ממרת העיר באלכסונה fügt die Gemara auch hier einschränkend hinzu (לאחר) רבה לאחד ומעט לאחד fasst sie auf, als stünde: (אחר) רבה אחד ומעט אחד, ohne jedoch eine Textänderung vorzunehmen. Sie sagt nicht תני, ja nicht einmal הכי קתני, sondern nur הכי קאמר [vgl. ב״ק 118a Z.7 !דוק ותשכח]. Auch hier gehen die Erklärungen weit auseinander. Raschi und Maimonides meinen: Wenn ein Fachmann den Schabbatbezirk weiter ausgedehnt hat als ein anderer, so hört man auf jenen, falls der Unterschied nicht grösser ist als die Differenz zwischen der Diagonale und der Seite eines Quadrats, dessen Diagonale 2000 Ellen misst, weil in diesem Falle angenommen werden kann, dass derjenige, welcher das geringere Ergebnis erzielt hat, die 2000 Ellen nicht wie vorgeschrieben in der Verlängerung der Seiten des um die Ortschaft beschriebenen Rechtecks (s. Einl. Abs. 4) gemessen hat, sondern irrtümlicherweise in der Verlängerung seiner Diagonalen. Dass diese Deutung sich in die Worte ובלבד שלא ירבה וכר׳ nicht hineinlegen lässt, erklärt Raschi in seiner liebenswürdigen Offenheit und Bescheidenheit frei und unumwunden selbst. Doch davon abgesehen! Ist es schon an sich sehr gewagt, einem sachverständigen מומחה einen solchen Irrtum, ja einen solch unverzeihlichen Verstoss gegen eine klare Vorschrift zuzutrauen, so ist es geradezu undenkbar, dass man sich bei einer so kühnen und bedenklichen Annahme ohne Weiteres beruhigen soll, da es doch so leicht ist, durch eine Anfrage bei dem Fachmanne, der zuletzt gemessen hat — und das ist nach der Reihenfolge in der Mischna gerade derjenige, welcher das geringere Ergebnis erzielte — über diesen Punkt Gewissheit zu erlangen. Wie endlich, wenn der Unterschied beider Ergebnisse, welcher nach der dafür ersonnenen Erklärung jedesmal genau so viel betragen müsste, als die Differenz zwischen der Seite und der Diagonale des erwähnten Quadrates, kaum die Hälfte, kaum ein Drittel derselben beträgt? Wie erklärt man sich dann den Mangel an Übereinstimmung? Diese Schwierigkeiten vermeidet nur zum Teil die Erklärung des R. Chananel, nach welcher die Gemara sagen will, dass der Unterschied der Ergebnisse nicht mehr betragen darf als die Diagonale der Ortschaft; unter dieser Voraussetzung könne man annehmen, dass zur Zeit, als der erste Fachmann die Schabbatgrenzen feststellte, die Ortschaft nur wenige Häuser zählte, und zwar — um ein Beispiel anzuführen — im Südwesten, später aber sich von hier aus immer weiter nach Osten wie nach Norden ausdehnte, so dass der jetzige Nordosten ihres Weichbildes fast um die ganze Diagonale derselben von dem ehemaligen entfernt ist, weshalb der zweite Fachmann, welcher den Markstein des תחום im Nordosten um die Länge dieser Diagonale weiterrückte, vollkommen im Rechte war. Diese Annahme ist natürlich nur dann haltbar, wenn die Feststellungen des ersten Fachmannes vor undenklichen Zeiten stattgefunden haben. Ferner sind bei dieser Erklärung immer die Ergebnisse desjenigen massgebend, welcher zuletzt gemessen hat. Das ist, worauf wir schon einmal hingewiesen haben, in unserer Mischa der, welcher das geringere Ergebnis erzielt hat. Es müsste also anstatt שומעין למרבה gerade שומעין לזה שמעט heissen, oder doch wenigstens — wenn man schon auf die Gruppirung der Gegensätze kein so grosses Gewicht legen will — שומעין לאחרון , da es doch garnicht darauf ankommt, wer mehr und wer weniger Ellen erzielt hat, sondern einzig und allein darauf, wer zuerst und wer zuletzt gemessen hat. Keineswegs ist שומעין למרבה am Platze, welches so, wie es hier steht, zu den schönsten Missverständnissen, ja Missdeutungen berechtigt. Auch die einschränkende Bemerkung der Gemara ist nach dieser Auffassung nicht gut stylisirt R. Ch. stützt sich allerdings auf eine Lesart, welche das Wort באלכסונה in ואלכסונה ändert. Was damit gewonnen ist, war ich jedoch zu ergründen leider nicht im Stande. Wenn er nach der Darstellung in Tosafot und Rosch der Ansicht ist, dass der zweite Fachmann soviel hinzufügen darf, als die Ortschaft in ihrer Diagonale misst, so ist באלכסונה viel richtiger als ואלבסונה. [Eine abweichende Darstellung seiner Ansicht in חרושי הריטב״א rechtfertigt zwar die Notwendigkeit dieser Textänderung, fordert aber, da sie in einer Verquickung der Ansicht Raschis und Maimunis mit der Darstellung in תוספות und רא״ש besteht, zu all den anderen Einwendungen auch noch die gegen Raschi und Maimonides geltend gemachten sämmtlich heraus]. Dagegen scheint mir sowohl יותר als מדת überflüssig und das ungelenke ἐν διὰ δυοίν in העיר ואלכסונה schier unerträglich; es hätte ובלבד שלא ירבה מאלכסון העיר stehen müssen. Wie der Text nun einmal lautet, können die Worte ובלבד שלא ירבה יותר ממדת העיר באלכסונה kaum anders als so übersetzt werden: Nur darf er nicht (irgend eine Strecke des Schabbatbezirkes) mehr vergrössern, als das Maass der Ortschaft durch ihre Diagonale (vergrössert wird). Wie der Talmud bei seinen Zeitbestimmungen nach Tagesstunden stets an den Normaltag denkt, der genau 12 Stunden hat, so schwebt ihm auch bei seinen Maassbestimmungen in unserm Kapitel stets eine Normalortschaft vor, welche rings im Kreise von einer Mauer umgeben ist, deren Durchmesser 2000 Ellen beträgt. Das geht klar und unbestreitbar aus Erubin 56b hervor. Unter dem אלכסון העיר ist die Diagonale des diesem Kreise umschriebenen Quadrates zu verstehen. Dieselbe ist nach dem Pythagoräischen Lehrsatz (s. Einl. Abs. 4) um Ellen grösser als der erwähnte Durchmesser. Dieser Überschuss wird an der eben angeführten Stelle, wo der durch die Quadratur erzielte Gewinn beiläufig zur Anschauung gebracht wird, wo es also auf Genauigkeit nicht ankommt, mit 800 Ellen angegeben. In Wahrheit beträgt er über 828,4271247461900 Ellen. Um diese Zahl, welche die Gemara an unserer Stelle, um nicht durch Angabe einer runden Summe wie שמנה מאות אמה irrezuführen, der hier erforderlichen Genauigkeit wegen lieber als Überschuss der Diagonale über den Durchmesser der Ortschaft umschreibt, kann das Ergebnis des einen Fachmannes von dem seines Vorgängers sich unterscheiden, ohne dass einer derselben sich eine Fahrlässigkeit oder die Verletzung einer Vorschrift zu Schulden kommen liess. Wir haben bereits in der Einl. a. O. gesagt, dass die Seiten des um das Weichbild zu beschreibenden Rechtecks dem »Weltquadrate« parallel sein sollen, dass man aber in dringenden Fällen von dieser Regel abweichen dürfe (s. ש״ות נו״ב מ״ב ס׳ נ״א). Ist z. B. eine Entfernung von mehr als 2000, aber weniger als 2828½ Ellen zwischen der Grenze einer Ortschaft und der Synagoge oder dem Lehrhause ihrer Nachbargemeinde, so darf das erwähnte Rechteck so gezeichnet werden, dass die Verlängerung seiner Diagonale mit dem Wege zusammenfällt, welcher die beiden Orte verbindet, obgleich seine Seiten dann nicht parallel sind denen des »Weltquadrats«. So gewinnt man nach dieser einen Richtung bis 828½ Ellen. Der Gewinn kann auch noch grösser sein. Haben zwei Orte z. B. die Form eines Kreises, so dürfte die Entfernung zwischen ihnen, wenn die Seiten des ihnen umschriebenen Quadrates denen des »Weltquadrats« gleichlaufen müssten, bei ungünstiger Lage nur 4141⅓ Ellen betragen (von denen je 2000 auf den תחום und je 70⅔ auf den קרפף oder עבור kommen; s. M. 2 und Einl. a. O.), um den Einwohnern ein Zusammentreffen an der gemeinsamen Schabbatgrenze zu ermöglichen. So aber messen die תחומין allein fast 5657, der קרפף je 100 Ellen ungefähr, und dazu kommen noch die halben Überschüsse der Diagonale über die Durchmesser beider Orte, welche bei der Normalortschaft je 1414¼ Ellen betragen und natürlich um so grösser sind, je grösser der Umfang der fraglichen Orte ist. Stellt das Weichbild eines Ortes eine andere, sei es regelmässige, sei es unregelmässige Figur dar, so ist auch die Grösse des Gesammtgewinnes eine andere; nur was durch eine den Ortsbedürfnissen geschickt angepasste Anordnung des erwähnten Rechtecks hinsichtlich des תחום gewonnen werden kann, das allein ist keinem Wechsel unterworfen, dieser Gewinn ist von der Figur des Weichbildes unabhängig, er beträgt immer rund 828 Ellen. Von ihm allein kann hier die Rede sein, und auf ihn bezieht sich auch nur die Einschränkung, dass er nicht grösser sein darf als die Differenz zwischen Diagonale und Durchmesser einer Normalortschaft. Der Gesammtgewinn kann allerdings grösser sein. Wie gross? — Dafür giebt es eben keine allgemein giltige Berechnung, das muss in jedem einzelnen Falle mit Hilfe des Bauplanes berechnet werden. Natürlich steht dem Gewinne an der einen Stelle ein genau ebenso grosses Deficit (welches man aber, da es sich um eine für den Verkehr minder wichtige Gegend handelt, nicht als einen Verlust bezeichnen darf) auf einer andern Stelle gegenüber; denn wie immer man das Rechteck zeichnen mag, der Flächeninhalt des Schabbatbezirks bleibt immer derselbe, und — ob da oder dort — immer bildet sich an den 4 Enden je ein Quadrat, dessen Diagonale rund 828 Ellen beträgt (Einl. a. O.). Es hat daher den Anschein, als ob unser רבה לאחד ומעט לאחד identisch wäre mit dem רבה למקום אחד ומעט למקום אחר des vorhergehenden Satzes (היינו הך! Gemara). Es wurde ja dem תחום nur das wiedergegeben, was ihm an anderer Stelle abgenommen wurde, und es gilt folglich auch hier: שומעין אף למקום שרבה! Erwägt man aber, dass sämmtliche Bewohner einer Ortschaft, mögen sie wohnen, in welcher Gegend sie wollen, einen und denselben Schabbatbezirk haben (נו״ב a. O.), so kann רבה לאחד ומעט לאחד unmöglich bedeuten, dass er dem Einen zugelegt und dem Andern abgenommen hat; denn was er da zugelegt hat, wurde Allen zugelegt, was er dort abgenommen hat, Allen abgenommen. Es handelt sich hier vielmehr um eine und dieselbe Strecke, welche er dem Einen, in dessen Aufträge er die Messungen vornahm, erweitert, dem Andern aber, der ihn später aufs Neue mit der Vermessung betraute, verkürzt hat. Während also im vorhergehenden Satze sich eine Differenz an zwei verschiedenenen Stellen im Verlaufe einer und derselben Messung herausstellte, ist hier die Rede von einer Differenz, welche zwei verschiedene, zeitlich von einander getrennte Messungen hinsichtlich einer und derselben Strecke ergaben. [Vielleicht ist gar das ל in לאחד temporal wie in לערב (Gen. 49, 27), לעת ערב (das. 8, 11), ,לעתיד לשעבר und öfter, so dass לאחד — לאחד »das eine Mal — das andere Mal« zu übersetzen wäre. Vgl. ואתם תלקטו לאחד אחד in Jes. 27,12, wo לאחד אחד so viel als אחד אחד »einzelweise« bedeutet, eig. das eine Mal Einer; der st. constr. von לאחד erklärt sich hiernach wie der von מאת in Koh. 8,12.] Es ist natürlich gleichgültig, ob die zwei Messungen mit ihren widersprechenden Ergebnissen von demselben Fachmanne oder von zwei verschiedenen Fachmännern ausgeführt wurden, und die Mischna hätte eben so gut sagen können: .רבה אחד ומעט אחד. Es käme auf dasselbe heraus. Mit Absicht aber kleidet sie diesen Gedanken in den scheinbar weniger adäquaten Ausdruck רבה לאחד ומעט לאחד, um zu zeigen, dass selbst dann, wenn derselbe Fachmann bei einer neuen Vermessung ein geringeres Ergebnis auf einer Strecke erzielt hat, dennoch das frühere, günstigere Ergebnis nicht als widerrufen und durch das spätere berichtigt anzusehen ist, vielmehr auch fernerhin als vollkommen zuverlässig und zu Recht bestehend gelten darf. Wenn also, um bei dem angeführten Beispiel zu bleiben, den Bewohnern zweier Ortschaften, welche sich bisher am Schabbat gegenseitig besuchen durften, durch das Ergebnis der neuen Vermessung dieser Verkehr unmöglich gemacht würde, so brauchen sie sich nicht daran zu kehren, können sich vielmehr nach wie vor an das frühere Ergebnis halten; und selbst wenn der Fachmann auf Befragen erklärt, er habe ganz genau gemessen und sich in allen Punkten streng an die Vorschrift gehalten, so können sie ihren Verkehr dennoch — oder richtiger: gerade deswegen — aufrecht erhalten. Liegt doch in dieser Erklärung die Lösung des Widerspruchs beider Ergebnisse. Diesmal wurden streng nach Vorschrift die Seiten des um die Ortschaft zu beschreibenden Rechtecks, das erste Mal aber aus statthaften Opportunitätsgründen, wenn auch gegen die Regel, dessen Diagonale den Seiten des Weltquadrats parallel gezogen. Nur darf, wie der Talmud einschränkend hinzufügt, das zweite Ergebnis nicht hinter dem ersten um 828½ Ellen zurückbleiben. Ist das der Fall, so hat das שומעין למרבה nicht mehr unbedingte Geltung. Es muss dann erst mit Hilfe des Bauplanes nach den oben dargelegten Gesichtspunkten eine ausreichende und befriedigende Erklärung für den grossern Überschuss gesucht werden, und findet man eine solche nicht, so muss eine neue Vermessung angeordnet oder das günstigere Ergebnis preisgegeben werden. Beträgt aber die Differenz nicht mehr als 828 Ellen, dann bedarf es keines Forschens, keines Fragens, keiner Prüfung des Bauplanes — dann gilt ohne Weiteres שומעין למרבה. Denn die Verschiedenheit der Resultate erklärt sich dann so einfach wie möglich durch die verschiedene Anordnung des oft erwähnten Rechtecks, welches das eine Mal vorschriftsmässiger der Lage des »Weltquadrats«, das andere Mal mehr den localen Bedürfnissen angepasst wurde; die Frage aber, ob nicht in der Zwischenzeit die Ortschaft sich verkleinert habe, braucht — wenn sie sich nicht von selbst bejaht — nicht ernstlich in Erwägung gezogen zu werden, da eine Abnahme der Häuserzähl nur äusserst selten eintritt. Deshalb kann man ohne Bedenken dem Begünstigten folgen. (כך נראה לע״ד פירוש שמועה זו ואע״פ שאיני ברי לחלוק הנראה לע״ד כתבתי )

German Commentary on Mishnah Ketubot 1:1:2

Jungfrau wird am. In der Mischna des jerus. Talmud, des R. Alfasi sowie der ed. princ. ist die Lesart ביום. Das ל׳ ist hier temporal gebraucht, wie Gen. 49,27, Koh. 11,6, wo das לערב dem vorhergehenden בבקר parallel ist. Vielleicht soll auch durch ליום hier angedeutet werden, dass die Hochzeit unter allen Umständen „erst“ am vierten Tage stattzufinden, dass man mit ihr „bis zum“ vierten Tage zu warten hat, selbst wenn sie eigentlich schon früher erfolgen könnte; s. weiter Note 8.

Ibn Ezra on Isaiah 33:23:3

תרנם וגו׳ בל יחזקו כן They, that is, the sailors, cannot strengthen their mast, nor spread the sail. (A. V., They could not well strengthen their mast, they could not spread the sail.) עד שלל The prey of a spoil. Comp. אדמת עפר the dust of the earth (Dan. 12:2). (See c. xxx., note 18.) עד Spoil. Comp. Gen. 49:27.

Ibn Ezra on Isaiah 64:5:2

עדים Filthy rags. It is derived from עַד spoil (Gen. 49:47); for the garment of the spoil is usually stained with blood.

Kli Yakar on Exodus 25:29:1

Make its dishes … and its supports (menakios). The word menakios derives from a root meaning “clean.” The menakios are listed last to indicate that one’s livelihood must be “clean” of any taint of theft and that one must welcome the poor in a way that is “clean” of any taint of disgrace.

Rabbeinu Bahya, Bereshit 22:13:2

אחר נאחז בסבך בקרניו, “subsequently, caught by its horns in the thicket.” The plain meaning of the text is that after the angel had told Avraham not to touch Yitzchak he saw this ram. The word בסבך suggests that the part of the mountain on which the binding took place was full of trees and low brush, a place also known in Kings I 7,2 as יער לבנון, a type of Cedar forest. In Psalms 132,6 David said of the שכינה, G’d’s benevolent presence, מצאנוה בשדי יער, “we found it in the fields of Yaar.” This place was within the boundaries of the territory of Benjamin of whom it is said (Genesis 49,27) בנימין זאב יטרף. These words are translated by Onkelos as “G’d’s benevolent presence will reside in the territory of Benjamin, and His Holy Temple will be built there.”

Rabbeinu Bahya, Bereshit 46:28:2

Another Midrash (Tanchuma Vayigash 8) on the same verse draws attention to the miraculous reconciliation between two brothers. Only yesterday the ox and the lion had been crossing swords, whereas already now Yaakov sends Yehudah to Joseph as his emissary. This is an example of what Isaiah had in mind when he wrote (Isaiah 65,25): “the wolf and the lamb shall graze together and the lion shall eat straw like the ox.” The wolf in that verse is a reference to Binyamin, based on Genesis 49,27: “Binyamin is a predatory wolf.” The lamb in Isaiah is a reference to the tribes of Israel as Jeremiah 50,17 describes the tribes as “Israel are scattered sheep.” The words: “the lion and the ox will eat straw,” are a reference to Yehudah and Joseph. Joseph has been compared to an ox in Deut. 33,17, ”like a firstling bull in his majesty.” Yehudah symbolizes the lion as we know from Genesis 49,9 “Yehudah is a lion cub.” They have been described as sharing the same meal in Genesis 43,33: “he seated them, the oldest according to his birthright, etc.” The fact that Yaakov sent Yehudah ahead to Joseph is proof that the brothers had reconciled completely.

Ramban on Genesis 49:22:1

‘BEIN PORATH YOSEPH.’ A graceful son. It is an expression used in Aramaic: “Apiryon namtai (Let us gracefully treat) Rabbi Shimon.” (Baba Metzia 119a.) Bein porath alei ayin. His gracefulness attracts the eye that sees him. This is the language of Rashi. Now it is farfetched to base the interpretation of the word porath upon this Aramaic expression, for such expressions in the Talmud — be they Greek, Persian, or other languages — have no kinship with the Sacred Language. Moreover, each example found of this word is only an expression of blessing and praise, not grace, and the letter nun [in the word apiryon] is a root letter. (Whereas the Hebrew porath has no nun. How then can Rashi explain the word porath as being similar to apiryon in which the nun is a root letter?) It is so mentioned in Bereshith Rabbah: (60:13.) “And they blessed Rebekah. (Above, 24:60.) They were depressed and mean. They were m’pharnin (blessing) only with their mouth.” It appears to me that the meaning of porath is as in the expression, “Purna belongs to the orphans,” (Kethuboth 54a.) where purna means the improvement in the value [of the orphans’ portion of the dowry which] belongs to the orphans. The Rabbis further called the kethubah (the written marriage-contract) purna, saying, “A woman collects the purna from them,” (Ibid., 67a.) meaning the kethubah which constitutes the benefit from her father’s house. They similarly said that “mohar (Exodus 22:16.) (dowry) means pranun.” (It is so rendered there in Targum Jonathan.) But bein porath in the present verse is to be interpreted either as Onkelos has it as being an expression of fruitfulness and abundance, or as the grammarians (Rabbi Yonah and Rabbi Yehudah, mentioned by R’dak in his Book of Roots, under the root banah.) — who derived the word porath from the phrase, And its branches (‘p’orothav’) became long (Ezekiel 31:5.) — would have it. They further said that the word bein is similar in meaning to “a plant” or “branch”, and they bring a similar verse as proof: And of the stock which Thy right hand hath planted, and the branch (‘bein’) that Thou madest strong for Thyself. (Psalms 80:16.) Thus the purport of the verse is as if Jacob had said: “Joseph is a planting containing many branches.” In my opinion, the word bein is to be understood in its ordinary sense, namely, “son,” with the verse stating that Joseph is a son who is similar to a many branched tree, planted beside a spring whose waters fail not, and whose branches in turn gave forth offspring, [i.e., other boughs]. [On account of their heaviness] these tread upon the sky-high walls. (For lacking such support they would break under the weight of their abundant fruit.) He called the boughs which come forth from the branches as banoth (daughters), for they are “the daughters” of the great branches. This is stylistic elegance for the expression, bein porath. The word bein, accordingly, is not in the conjunctive mode to the word porath, but instead is like: The Assyrian was a cedar in Lebanon; (Ezekiel 31:3.) Naphtali is a hind sent forth; (Above, Verse 21.) Benjamin is a wolf. (Further, Verse 27.) It is for this reason that it is vowelled with a tzeirei — [bein] — for if its interpretation were “a plant of boughs,” (As “the grammarians,” whose interpretation was discussed previously, would have it. See text above. According to their interpretation, since the two words bein porath are in the constructive mode (“a plant of…”), the word should have been ben and not bein, as is the rule.) the word bein should have been vowelled with a segol, [thus rendering it ben rather than bein]. The reason he uses the term bein (son) is to show affection, just as: From the prey, my son, thou art gone up. (Above, Verse 9.) In general it is proper to interpret Joseph’s blessing as alluding to the two tribes which came from him, and this could be based upon the words porath (branches) and banoth (boughs). However, since he mentioned Levi, and the tribes of Israel number only twelve, he did not treat them as two separate tribes in his blessing, but he does allude to them. Moses our teacher, likewise, in his blessing, compared Joseph to the bullock and the wild-ox, and mentioned “the horns” (Deuteronomy 33:17.) in connection with him as each one constitutes a distinct body from which two horns branch out. There, however, because Moses our teacher did not mention Simeon by name, he explicitly said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. (Deuteronomy 33:17.)

Rashi on Psalms 119:61:1

Bands of wicked men robbed me Heb. עודני. Bands of wicked men plundered me, like (Gen. 49: 27): “in the morning he will eat plunder (עד).” In this manner, Menachem (p. 131) associated it. It may also be interpreted as an expression of עוֹד, more, i.e., increased and outnumbered me.

Rashi on Psalms 132:6:3

we found it in the fields of the forest In the boundary of Benjamin, who was likened to a beast of the forest, as it is said (Gen. 49:27): “Benjamin is a devouring wolf.”

The Early Prophets, by Everett Fox, Judges, Part III; Closing the Bracket, Civil War 2

For once, Israel acts as a body (vv.1 and 11, “as one man”), but it is a unity born out of outrage and results in a near genocide. The narrative gathers steam from the Levite’s speech to the assembled men, and goes on to describe first the Israelites’ mustering and then that of the Binyaminites. The battle sequence is a long one, involving two successive defeats for the Israelites, who twice are also reduced to tears, just as at the beginning of the book (2:4). The third, and finally successful, attempt recalls the conquest of Ai in Josh. 8, both in the ambush tactics and in the initial delay. Since the victory in Joshua follows a major breach of faith (the Akhan story of Chap. 7), our text here might be suggesting that Israel needs to acknowledge God before they can proceed. The vocabulary of the chapter, which uses “turn around” twice and “face about” three times, literally reflects the turnaround in the events. As for the Binyaminites, whose reputation in war is cited a number of times in the Bible (see, for instance, Gen. 49:27), they might be seen as counterbalancing Chap. 3’s Ehud, another and more successful left-handed warrior.

Tribal Lands, Chapter 15; Binyamin 10

Benjamin is a wolf that tears (its prey); In the morning he will devour, In the evening he will distribute spoils. Genesis 49:27

Tribal Lands, Chapter 15; Binyamin 21

Note that [the verse] does not say, “ze’ev toref ” but, “ze’ev yetraf.” Accordingly, ze’ev could be the object of the verb, rendering the meaning “Benjamin will tear apart the wolf… ” [as opposed to the more conventional translation, “Benjamin is a ravenous wolf”]. It will be the smallest and youngest of the sons who will drive the “wolf,” eternal Amalek, away from the flock of Jacob. Hirsch, Genesis 49:27

Tribal Lands, Chapter 15; Binyamin 23

Yet while the charge was laid upon Israel as a whole, it was specifically Benjamin who was destined to defeat Amalek. This was alluded to in Rashi’s commentary on the second part of Jacob’s blessing, where Benjamin was told that he will “devour spoils in the morning, and in the evening he will distribute plunder” (Genesis 49:27):

Talmud

The midwives compared the Israelites to animals based on the descriptions of the tribes in Genesis; the southeast corner of the altar did not have a base because it was in Benjamin's portion of land, and the blood was not permitted to be presented there; David and Samuel located the Temple in Benjamin's portion of land; Moses appointed 78,600 judges to execute sinners who worshipped Baal Peor; Phineas killed Zimri ben Salu and Cozbi, performing six miracles in the process to justify his actions and stop a plague.

Jerusalem Talmud Sanhedrin 10:2:17

It is written (Num. 25:3–4.) The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun. What he told him was, install their heads as judges over them and let them execute the sinners (Not the heads; cf. the Targumim.) at daytime. That is what is written: Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor (Num. 25:5.) . How many were the judges of Israel (Halakhah 1:7, Note 356.) ? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses (Num. 25:6.) . What means to the eyes of Moses (The text does not say before his eyes but in his eyes.) ? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split (The sign of a kosher animal.) ? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? A lion whelp is Jehudah (Gen. 49:9.) ; Dan is a lion whelp (Deut. 33:22.) ; Benjamin a rapacious wolf (Gen. 49:27.) . When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt (Latin fascia “band, girdle”.) . He was leaning on its wood until he arrived at his door. When he arrived at his (Zimri ben Salu’s.) door, they (The tribe of Simon, protecting their head.) asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter (Echoing a popular opinion that the “oral law” can be made to adapt to all circumstances, moral or immoral.) . When he entered, the Holy One, praise to Him, performed six wonders for him (Babli 82b, in the name of R. Johanan.) . The first miracle: usually they would separate, but the angel glued the one to the other (If they were not killed in the act, the killing would have been murder.) . The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself (In the Babli: Thus Phineas had direct proof in court that the killing was justified. Phineas’s act established a rule of law which could never be used again.) . The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: Phineas stood and prayed; the plague was arrested (Ps. 106:30.) .

Sotah 11b:20

Rather, the midwives said to Pharaoh: This nation is compared to an animal [ḥayya], and animals give birth without a midwife. For example, with regard to Judah it is written: “Judah is a lion’s whelp” (Genesis 49:9); with regard to Dan it is written: “Dan shall be a serpent in the way” (Genesis 49:17); with regard to Naphtali it is written: “A hind let loose” (Genesis 49:21); with regard to Issachar it is written: “A large-boned donkey” (Genesis 49:14); with regard to Joseph it is written: “His first bullock” (Deuteronomy 33:17); with regard to Benjamin it is written: “A ravenous wolf” (Genesis 49:27).

Zevachim 53b:8

The Gemara asks: What is the reason that there was no base on the southeast corner of the altar? Rabbi Elazar says: Because it was not in the portion of land of the one who tears, i.e., the tribe of Benjamin, as he is described in the following manner: “Benjamin is a wolf that tears apart; in the morning he devours the prey, and in the evening he divides the spoil” (Genesis 49:27). As Rav Shmuel, son of Rav Yitzḥak, says: The altar would consume, i.e., occupy, one cubit of the portion of Judah. The part of the altar in Judah’s portion was the southeast corner of the base, and therefore there was no base on that corner.

Zevachim 54a:4

§ The Gemara asks: What does the baraita mean when it states that the southeast corner of the altar had no base? Rav says: It is with regard to the fact that it had no base built on those sides. Levi says: It is with regard to the fact that no blood was sprinkled on that side, as the blood was not permitted to be presented there, even though there was a physical base. Based on this dispute, each of them disagreed as to the correct Aramaic translation of the verse: “Benjamin is a wolf that tears apart; in the morning he devours the prey, and in the evening he divides the spoil” (Genesis 49:27). Rav translates this as: In his portion will the altar be built. Levi translates this as: In his portion will the Sanctuary be built, which means: A place sanctified for blood.

Zevachim 54b:9

The verse following those verses states: “We heard of it as being in Ephrath; we found it in the field of the wood” (Psalms 132:6). Rava explains the meaning of these words: “In Ephrath”; this is a reference to Joshua, who came from the tribe of Ephraim. This alludes to the fact that David and Samuel were able to locate the highest place in Eretz Yisrael based on the book of Joshua. “We found it in the field of the wood”; this is a reference to Benjamin, as it is written concerning him: “Benjamin is a wolf that tears apart; in the morning he devours the prey, and in the evening he divides the spoil” (Genesis 49:27). A wolf is a wild animal living in the field, and David and Samuel found the location of the Temple in the portion of Benjamin.

Tanakh

In Judges 21:21, men are instructed to seize wives from the daughters of Shiloh during a dance. In Psalms 132:6, it is mentioned that the ark was found in Ephrath and Jaar.

Judges 21:21

As soon as you see the daughters of Shiloh coming out to join in the dances, come out from the vineyards; let each of you seize a wife from among the daughters of Shiloh, and be off for the land of Benjamin.

Psalms 132:6

We heard it was in Ephrath; we came upon it in the region of Jaar. (Cf. 1 Sam. 7.1–2; 1 Chron. 13.5–6.)

Targum

Benjamin is compared to a wolf that preys, with the Shekhina dwelling in his land and the Temple being built in his inheritance. The priests will offer sacrifices in the morning and evening, dividing the spoil in the evening. The Targum Jonathan emphasizes the strength of Benjamin as a tribe, with the Shekhina dwelling in his land and the sanctuary being built in his inheritance. The Targum Jerusalem also compares Benjamin to a ravening wolf, with the sanctuary being built in his limits and the Shekhina dwelling in his inheritance. The priests will offer sacrifices in the morning and evening, dividing the offerings of the sons of Israel in the evening.

Onkelos Genesis 49:27

Binyamin is like a wolf that preys. [: the Shechina will dwell in his land, and in his inheritance the Temple will be built.] In the morning [and towards evening] he will eat a portion, [the Cohanim will offer sacrifices,] and in the evening he will divide the spoil [and in the evening-time they will divide their left over share from other sacred things].

Targum Jerusalem, Genesis 49:27

BENJAMIN I will liken him to a ravening wolf. In his limits will the sanctuary be builded, and in his inheritance the glory of the Shekina of the Lord will dwell. In the morning will the priests offer the continual lamb and its oblations, and at the going down of the sun will the priests offer the continual lamb and its oblations, and at evening divide the offerings of the sons of Israel.

Targum Jonathan on Genesis 49:27

Benjamin is a strong tribe, (like) the wolf (with) his prey. In his land will dwell the Shekina of the Lord of the world, and the house of the sanctuary be builded in his inheritance. In the morning will the priests offer the lamb continually until the fourth hour, and between the evenings the second lamb, and at eventide will they divide the residue remaining of the offering, and eat, every man, his portion.

Tosefta

The King's palace can eat Shevi'it produce until it is no longer found in Beth El. Benjamin is associated with consuming produce in different regions at different times, such as Jericho and Beth El. Purslane can be eaten until the agotrei are gone, Upper Galilee residents can eat until lofsei are gone, and Beit Dagan and nearby areas in the Lower Galilee can eat until the ahina dates in Ma'an Ana are gone.

Tosefta Sheviit 7:10

They may eat [Shevi'it produce] in the King's palace until [that species] can no longer be found in Beth El. Even though there is no proof of the matter, there is a hint of the matter (Gen. 49:27, JPS tr.): "Benjamin is a ravenous wolf" -- this is the land that he seized; "In the morning he consumes the foe" -- this is Jericho, which is the earliest [to no longer have produce in the field]; "And in the evening he divides the spoil" -- this is Beth El, which is the latest. ]" This is the land that he seized in the morning." One may eat purslane until the agotrei (vegetables used for fish sauce) are gone [from the field]. And the residents of the Upper Galilee until lofsei [are gone from the field]. [And the residents of] Beit Dagan and adjacent areas in the Lower Galilee until the ahina (=אֲהִינָא, a species of late and inferior dates, see Jastrow) [are gone from the field] of Ma'an Ana.

כׇּל־אֵ֛לֶּה שִׁבְטֵ֥י יִשְׂרָאֵ֖ל שְׁנֵ֣ים עָשָׂ֑ר וְ֠זֹ֠את אֲשֶׁר־דִּבֶּ֨ר לָהֶ֤ם אֲבִיהֶם֙ וַיְבָ֣רֶךְ אוֹתָ֔ם אִ֛ישׁ אֲשֶׁ֥ר כְּבִרְכָת֖וֹ בֵּרַ֥ךְ אֹתָֽם׃ 28 R All these were the tribes of Israel, twelve in number, and this is what their father said to them as he bade them farewell, addressing to each a parting word appropriate to him.
Chasidut emphasizes the importance of intense love for Torah leading to closeness to God and subduing cravings, while Mei HaShiloach discusses the fear and service of God when coming to a Cohen, Likutei Moharan stresses speaking with holiness, and Sefat Emet connects Yaakov's blessings to his sons to divine sources and the essence of Torah. Moses' blessings are seen as a continuation of Jacob's, with each son receiving individualized blessings tailored to their attributes and destinies. Kabbalah explains that Yaakov blessed each tribe according to a specific blessing, ensuring they received the appropriate one, and Midrash discusses how Jacob and Moses blessed the tribes by likening them to animals. Musar highlights the importance of retaining individual customs based on the tribes, with Maimonides allowing for varying numbers of stitches in phylacteries, and David's blessings for the Jewish people are seen as comprehensive. The Talmud discusses answering multiple questions simultaneously, and Targum states that each of the twelve tribes of Israel received a unique blessing from their father.

Chasidut

Kedushat Levi explains that intense love of Torah allows for a special closeness to God, leading to subduing all cravings. Mei HaShiloach discusses how coming to a Cohen represents the fear and service of God, while Likutei Moharan emphasizes the importance of speaking with holiness. Sefat Emet delves into the concept of blessings from Yaakov to his sons, connecting them to divine sources and the essence of Torah.

Kedushat Levi, Genesis, Vayechi 28

In order to understand why Moses commences with the ‎word ‎וזאת‎, when commencing with Yehudah’s blessing, instead of ‎simply commencing with: ‎וליהודה‎, as he did when commencing ‎the blessing of Levi or Joseph or Zevulun, etc., the author refers ‎us to a verse in psalms 45,10 ‎נצבה שגל לימינך בכתם אופיר‎, “the ‎consort stands at your right hand, decked in gold of Ophir.” ‎This verse, or section of it, is discussed at length in Rosh ‎Hashanah 4. The Talmud says that - [after discussing ‎the meaning of the word ‎שגל‎, or ‎משגל‎, usually an uncouth term ‎used by common people when speaking of sexual intercourse, ‎Ed.]- the psalmist does indeed refer to a description of ‎carnality committed with an animal, (female). When the sages of ‎the Talmud react to this by asking how these words of the ‎psalmist could then be interpreted as a welcome message, the ‎answer given is that the prophet is telling the Jewish people that ‎as a reward for their intense love of Torah, a love which if ‎expressed in physical terms would be as intense as that ‎experienced when gentiles climax in the sexual act, they would ‎merit a similar proximity to G’d and would be treasured by Him as ‎a husband who treasures his wife.‎ It is still difficult to understand why the Talmud chose ‎precisely intensive Torah study as warranting this kind of reward, ‎when there are many other cravings human beings experience ‎that are as dear to them as indulging in the sexual act?‎ The answer is that by loving Torah, i.e. serving the One and ‎only Creator, the observant Jew has demonstrated that rather ‎than to be become addicted to some other less dominating ‎influence, he has been intelligent enough to choose to become ‎‎“addicted” to the King of Kings, instead of settling for second or ‎third best. All other “ideals,” “deities,” “powers,” are transient, ‎bound to disappear sooner or later, whereas G’d is both the origin, ‎the purpose, and the meaningful content of all existence. ‎Moreover, assuming one has craved for some other thing that ‎people develop a craving for, and one has achieved an ‎outstanding record of achievement in one’s chosen field, in the ‎end one has achieved mastery in only one isolated field of human ‎endeavor. Becoming a Talmid Chacham by applying oneself ‎with the same devotion and singularity of purpose to Torah, ‎results in one’s having mastered every discipline, for of Torah it ‎is said that ‎הפוך בה והפוך בה כי כולה בה‎, “keep turning over its ‎pages again and again for everything you search for is contained ‎in it.” (Avot end chapter 5) Seeing that this is so, true Torah ‎study, when it is the result of a craving for getting closer to G’d, ‎is the high road to succeeding in subduing all one’s cravings, as ‎they are all inspired by the evil urge.‎ Although the path to G’d we have just described is a good ‎path, it does not constitute the essence of true service of the ‎Creator. The reason is that the person pursuing this path is still, ‎in a manner of speaking, serving “himself,” i.e. with an ulterior ‎motive, however noble that motive may be.‎ The truest service of the Lord is when one is concerned not ‎with deriving pleasure- even spiritual pleasure from having done ‎one’s duty- but when one’s sole purpose is to provide pleasure or ‎its equivalent in celestial terms, to the Creator. The Creator is to ‎derive satisfaction from His creature’s free willed actions, or in ‎the words of Solomon in Proverbs 23,15:‎בני אם חכם לבך ישמח לבי גם ‏אני‎, “My son, if your heart is wise, My heart too will be ‎gladdened;” or in the words of the psalmist 104,31 ‎ישמח ה' במעשיו ‏‎, ‎‎“may the Lord rejoice in His creatures’ deeds.” As a result of the ‎Creator being pleased with the person serving Him in such a ‎fashion, He, in turn will “play” with him much as a father plays ‎with his children. This is the meaning of the verses quoted from ‎Proverbs and psalms.‎ Indulging the various cravings available here on earth ‎results in the person doing so receiving satisfaction, i.e. being ‎turned into a recipient. At the same time man is aware that all ‎such pleasures received on earth are transient in nature and will ‎evaporate into nothingness, eventually.‎ The same is not the case when one indulges in marital ‎intercourse with a view to producing offspring, posterity, that ‎will replace the party doing so on earth after he has died. The ‎male impregnating the female with his semen has become a ‎‎“donor” at the very moment when he experiences fulfillment of ‎his own sexual craving. The recipient is the woman in whom his ‎seed has been implanted. To a certain extent, the husband ‎experiences what G’d experiences when He is being worshipped ‎on the highest level, as he has the satisfaction of providing his ‎mate with pleasure. ‎ This is what the Talmud had in mind when it compared the ‎sexual act to the manner in which G’d craves the service of His ‎creature, man, through Torah study. The Talmud wanted to ‎stress the point that man, though merely a creature, is able to ‎become a “donor,” when serving G’d. [This is a ‎revolutionary concept, as we usually view ourselves as recipients ‎of His largesse, especially so, as the relationship between us and ‎our Creator is normally described as that of ‎חתן ‏‎ andכלה ‏‎, the ‎creature being the ‎כלה‎, the female of the “team,” i.e. at the ‎receiving end. Ed.]‎ The Talmud describes how it is possible for Jews to sublimate ‎something that when done by the gentiles is merely something ‎physical, though also the male pagan is a donor when he provides ‎his wife with physical satisfaction; however, since the ‎metaphysical element is completely lacking in what the pagans ‎do, even their most well intentioned efforts to please their ‎partners are ultimately doomed to become extinguished, ‎‎[as our sages have stated so eloquently when they referred ‎to the letters ‎י‎ and ‎ה‎ respectively in the definition of ‎איש‎ and ‎אישה‎ ‎as being what separates a true Jewish individual, as opposed to ‎males and females of the gentiles in whom carnal desire ends up ‎as being destructive fire, ‎אש‎. Ed.]‎ This is also how the Talmud in Shabbat 140B in which Rav ‎Chisda is reported as teaching his daughters ways of chastity is to ‎be understood. He told his daughters to practice chastity even in ‎their dealings with their husbands, such as not eating bread in ‎front of their husbands, as they might be perceived as being too ‎ravenous. This would revolt their husbands. Similarly, they were ‎to be careful not to eat vegetables at night (evening) as this leaves ‎an unpleasant odour coming from their mouths. Neither were ‎they to eat dates or drink beer in the evening as this would lead ‎to diarrhea. Also, when someone knocks on the door of their ‎houses, asking to be allowed to enter, they should not ask ‎מי הוא‎, ‎‎“who is it?”, in the masculine mode but ‎מי היא‎, “who is it,?” in the ‎feminine mode. ‎ As a further illustration of the value of the virtue of ‎chastity, Rav Chisda held up one hand displaying a pearl, while in ‎the other fist he held up a clod of earth until his daughters could ‎no longer conceal their curiosity as to what their father had ‎concealed in the second hand (fist). When, to the dismay of his daughters, he displayed the clod ‎of earth, he told them that their impatience to know what he had ‎concealed in his fist was proof that people are drawn to worthless ‎objects because they are concealed, whereas they look with ‎disdain at precious objects, as these objects no longer arouse their ‎curiosity. [What his daughters would conceal from their ‎husbands for a while would intrigue their husbands, whereas ‎what their husbands were familiar with about them would pale ‎into insignificance. You, the reader, have no doubt noticed ‎that Rav Chisda’s last example about “chastity” quoted in the ‎Talmud is totally different from the previous ones, and this is ‎what prompted our author to resort to an allegorical ‎interpretation, as the Talmud was not meant to provide us with ‎‎“tidbits” about the personal lives of our Torah scholars. Before ‎presenting our author’s intriguing explanation, let me point out ‎that the ‎מאירי‎ in his ‎בית הבחירה‎ on that folio in the Talmud offers a ‎very good explanation without resorting to allegories. As his ‎commentary had not been discovered until long after our author ‎had died, he could not have been aware of it. Ed.]‎ A woman is equipped with two distinct sources of providing ‎life/nourishment. 1) The visible source, her breasts from which ‎the infant receives its life support and which fulfils all its needs. ‎The invisible source is her womb. Her breasts are used to dispense ‎loving kindness, whereas her womb is the location where she ‎receives loving kindness. If we substitute G’d as the speaker in ‎the quotation from the Talmud of Rav Chisda to his daughters, ‎and we see in the pearl Rav Chisda held in his hand, a simile for ‎the manifest deeds of loving kindness performed by G’d for His ‎creatures, this is an allusion to the first, and easy path for man to ‎learn to serve his Creator. The impatience with which Rav ‎Chisda’s daughters waited for their father to open his fist, ‎represents man’s impatience for G’d to provide him with a ‎‎“reason” to worship and serve Him by not merely being on the ‎receiving end, but by being able to become “donors,” providing ‎their Creator with satisfaction and pleasure. By providing Him ‎with such pleasure, man also provides G’d’s celestial entourage ‎with a measure of satisfaction. This idea has also been ‎expressed by Hoseah 2,18 when he says concerning a time in the ‎future: ‎והיה ביום ההוא נאום ה' תקראי אישי ולא תקראי לי עוד בעלי‎, “when ‎that day will arrive you will call Me ‘my husband,’ and you will no ‎longer call me: ‘my Master.’” When one perceives of one’s ‎husband as ‎בעל‎, “master,” instead of as ‎אישי‎, “my male ‎counterpart,” my complement, then it is obvious that one does ‎not perceive of oneself as a Donor, but only as a recipient. The ‎vision of Hoseah in the verse quoted looks forward to the time ‎when not only a few individuals are able to serve G’d in the ‎manner described as the “second path,” i.e. unabashedly aware ‎that they too are “donors” when serving the Lord, not only ‎‎“recipients.” When we keep this point in mind we can understand ‎the verse in Hoseah as not only referring to the relationship ‎between husband and wife, but to the relationship between ‎Creator and creature. The prophet implies that the “largesse” ‎man receives from G’d is tailored to his ability to appreciate it, ‎and to use it as a stepping-stone to improve his relationship with ‎his Creator. [The exception, presumably, is when G’d is ‎‎“forced” to recompense the wicked for the good they have done ‎on earth, as they have no afterlife to look forward to where they ‎can make use of their “reward.” Ed.]‎‎ No two people are identical in their ability to “cope” ‎successfully, i.e. in a manner that builds their character, with the ‎same amount of G’d’s “largesse.” Just as a doctor does not ‎prescribe the same dose of medicine for all of his patients, so G’d ‎does not dispense the same amount of largesse to two people. ‎Each one receives what G’d alone knows to be ideal for his ‎condition. Nonetheless sometimes G’d dispenses His largesse to some ‎people not based strictly on their deserts or ability to “digest” it ‎constructively, but according to His independent wisdom, and ‎the privilege He enjoys as being the creature’s “owner.” In other ‎words, sometimes a person receives an “advance” on what he will ‎be entitled to in the future, although he has not yet completed ‎the preparatory steps for “deserving” what he is about to receive. ‎This type of “advance payment” by G’d is dispensed only when ‎the individual concerned is still on the level of serving the Lord ‎according to what we have called “path one.” This level is known ‎in kabbalistic parlance as ‎עלמא דנוקבא‎, “the world in which the ‎feminine element dominates,” i.e. a world dependent on external ‎help, largesse from the Creator. Some people receive what the ‎author calls “largesse” commensurate with the strength of a ‎‎“wolf,” whereas others receive largesse according to the ability of ‎a “lion” to make constructive use of it.‎ Once the recipient of G’d’s largesse has “qualified” to serve ‎the Lord according to what we called “path two,” he is not in ‎need of further assistance. The level these people have attained is ‎known in kabbalistic parlance as ‎עלמא דדכורא‎, “the masculine ‎domain of the world”. [Once these people have come to ‎understand that it is possible to be a “donor” vis a vis the Creator, ‎they would not even appreciate it if G’d would “assist” them in ‎their quest, as they would see in such “assistance” proof of their ‎own inadequacy. Donors, by definition, are self-propelled. The last ‎‎6 lines are not the author’s but mine. The author proceeds along ‎a somewhat different path, as you will see forthwith. Ed.]‎ This world of the masculine domain has been blessed by G’d ‎with something known as ‎כללות‎, a term that allows for the ‎recipient of G’d’s largesse not to be restricted to his spiritual ‎status. [The term ‎כללות‎ is not really appropriate as we no ‎longer speak about domains in the terrestrial part of the universe. ‎Ed.] It is a domain exclusively presided over by the ‎אין סוף‎ ‎G’d in His capacity as the Eternal, unbounded by any limitations.. ‎Seeing that this is so, anyone having secured access to this ‎domain becomes privy to the ‎רצון‎, the will of the ‎אין סוף‎, a will ‎that is not hindered from being executed by opposing forces, and ‎he is able to achieve things in the spiritual domain that he was ‎not able to achieve while bound by the limits of lower domains. ‎[The author now speaks, or rather alludes, to a ‎domain of ‎אותיות‎ and two tiers of domains known as ‎אמונה‎ which I ‎am not familiar with. Ed.] Suffice it for the reader to ‎remember that just as the physical universe of which the Torah ‎speaks at the beginning of ‎בראשית‎, consists of three layers, i.e. ‎בריאה-יצירה עשיה‎, so the spiritual disembodied universe known as ‎עולם האצילות‎, also consists of various layers, tiers.‎

Likutei Moharan 19:3:2

This [verse] is a reference to ChaVaH, corresponding to (Psalms 19:3), “Night yeChaVeH (declares) to night”—namely, the concept of speaking with the Holy Tongue, with which the world was created. And this is what is implied in, “L’zot (this one) shall be called woman”—namely, speech—as in (Genesis 49:28), “V’zot (this is) what [their father] spoke to them.”

Likutei Moharan 38:2:8

Thus every person must try to subdue the side of “an end to all flesh” to the spoken word of holiness. As is written in the Zohar: “He loads down his donkey with a grapevine” (Genesis 49:11) —“grapevine” is the Community of Israel (Zohar I, 238a). [This is] as it is written (Psalms 80:15), “attend to this grapevine,” and as is written (Genesis 49:28), “and this was [what their father] said.”

Mei HaShiloach, Volume I, Leviticus, Metzora 3

“[This shall be the law of the leper on the day that he is purified] and brought to the Cohen.” (Vayikra, 14:2) It is written in the holy Zohar (Vayikra, 49b), “this is as it is said (Shemot, 27:7), ‘And the poles shall be put into the rings.’ ” (The same word above means “brought” and here means “put.”) The Cohen represents the fear of God, and the service of God. This is as it is written (Malachi, 2:5), “and I shall place dread upon him and he shall fear Me.” What this really means is that the Cohen has a confident mind in knowing that everything he does, small or great, is God’s will. This is a point that exists in every one of Israel, yet it is not always apparent, only at times when one is engaged in the service of God or His mitzvot at which time he is called a Cohen (priest). This is the meaning of Rashi’s explanation on the verse (Bereshit, 49:28), “these are the twelve tribes of Israel.” (Which could also be understood as “all of the tribes were twelve,” meaning he included all of them in the blessing.) This means that each of the tribes included all of the others. This is why the holy Zohar explains, “this is as it is said [Shemot, 27:7], ‘And the poles shall be put into the rings.’” That at the moment he is coming to the Cohen, then he himself shall bring out the quality of the Cohen inside himself, meaning the service and the fear. (As in the verse in question, where anyone of Israel who is afflicted and comes to the Cohen uses the word huvah (brought) a term that is only found elsewhere in the Torah with regard to the service of the Cohen.) Then he should limit himself as much as is necessary when he begins to heal. This is because there is a deficiency at the root of his life, and the main point is to heal the source.

Sefat Emet, Genesis, Vayechi 12:5

All these were the tribes of Israel, twelve in number, and this is what their father said to them, he blessed them, each man according to his blessing, he blessed them. (Bereishis 49:28) The form of Yaakov was carved under the throne of Hashem, resembling Adam, whom Hashem created. Yaakov's form below mirrored his form Above, as he was drawn to his divine source. Encompassing all of Bnei Yisrael, he was aptly named Yisrael. This is hinted at in "each man according to his blessing," signifying that Yaakov was a man on earth reflecting his divine source. The pasuk testifies that Yaakov could bless his children because the essence of a blessing is to draw from the divine source to the earthly form. Yaakov provided each son with a specific place and connection to him, as indicated by "This is what their father said to them." The word דיבור (speech) implies leadership, as in "He leads nations," showing that Yaakov guided his children, being their source.

Sefat Emet, Genesis, Vayechi 13:3

“All these are the tribes of Yisrael, twelve in number, and this is what their father said to them, he blessed them, each man according to his blessing, he blessed them.” (Bereishis 49:28) The Sfas Emes is puzzled by the seemingly extra word "כל" (all). The tribes represent the extension of the forefathers, akin to the 13 principles used to expound the Torah. The essence of the Torah is beyond human comprehension, much like the elevated status of the forefathers, who serve as the divine chariot. The 12 tribes act as vessels that contain and limit the divine light of the Torah, making it accessible. Yaakov, embodying the Torah, has children who disseminate its teachings. The word "כל" (all) signifies "only" and implies measurement (Yeshaya 40:12) and yearning (Tehillim 143:7). The tribes, similar to the forefathers, are vessels that limit and contain the divine light through their yearning to receive the forefathers' influence. This longing facilitates the Torah's "limitation" and "measures," represented by the 13 principles for expounding the Torah. Thus, "all these are the tribes of Yisrael" indicates that through their yearning and containment, Yaakov could bless them and impart the Torah's teachings, each according to his blessing.

Sefat Emet, Genesis, Vayechi 1:5

The Zohar (1:248:1) on "and so (vezot) Yaakov spoke to them" (Bereishis 49:28) explains that Yaakov instilled in his children the concept of 'zot', representing holiness and the divine life force, as opposed to 'eile' (separation). 'Diber' (he spoke) signifies leadership, teaching them to align all their actions with 'zot', the inner divine essence. This underscores the importance of focusing on the inner life force in all aspects.

Commentary

Jacob's blessings to his sons were individualized and specific, tailored to each son's future destiny and needs. The twelve tribes of Israel mentioned were the true tribes, with Ephraim and Menashe counted as one tribe, and Levi not included in the land distribution. Each son was blessed according to their unique attributes and potential, ensuring that the blessings would be beneficial to the collective whole. The blessings were meant to guide the sons towards fulfilling their destinies and roles within the nation of Israel.

Chizkuni, Genesis 49:28:1

אשר כברכתו, “in accordance with the individual blessing that each tribe.” will experience in the future.

Ibn Ezra on Genesis 49:28:1

EVERY ONE ACCORDING TO HIS BLESSING. The blessing which Jacob gave each one of his sons came to pass upon each one. The meaning of every one according to his blessing is similar in meaning to each man according to the interpretation of his dream (Gen. 41:11). (Joseph’s interpretation of the dreams came true for the butler and the baker, each man according to the interpretation of his dream. (Gen. 41:11).)

Or HaChaim on Genesis 49:28:1

כל אלה שבטי ישראל שנים עשר, All of these comprise the twelve tribes of Israel. How exactly is the number twelve made up? Is Levi included? If so, the Torah did not include Joseph as more than one tribe, though Jacob had said to him (48,5): "Ephrayim and Menashe shall be to me like Reuben and Shimon." If Levi is not included in the number twelve, as we find for instance when the Israelites were being counted at the beginning of the Book of Numbers when the flags and positions around the Tabernacle were assigned, why was Levi denied his father's blessing? If the reason was that Jacob criticised him and only those who had received blessings were included in the count, why were Reuben and Shimon included seeing they too had been criticised?

Or HaChaim on Genesis 49:28:2

Perhaps Ephrayim and Menashe were not counted as two separate tribes until after the Exodus from Egypt, whereas here the Torah counts Joseph. I believe this is a rather forced explanation. I prefer to think that the words איש אשר כברכתו ברך אותם, "he blessed them each according to his special blessing," contains the answer to our problem. We note that Jacob included Shimon and Levi in a single blessing. Hence we have Joseph as two tribes and Shimon and Levi as one tribe together making up the number twelve.

Or HaChaim on Genesis 49:28:3

אשר דבר אליהם אביהם ויברך אותם, what their father told them when he blessed them. Although we note that Jacob bestowed no blessing on either Reuben, Shimon or Levi, the Torah makes the point that the very harsh comments Jacob made to these three sons were their blessings. This is why the Torah employs the expression דבר, an expression reserved for harsh words or a harsh tone. The Torah adds ויברך אותם, he blessed them, to make certain we do not misunderstand. When we look at the way Jacob censured Reuben, we are reminded of the Sifri in Behaalotcha according to which the privileges of the firstborn will be restored to them in the future. Inasmuch as Jacob called Reuben his firstborn this was an encouragement for all the firstborn to look forward to the future when they would again be allowed to function as priests. It was on account of that future that Jacob was so intent to acquire the birthright from Esau at the time. The idea that there would come a time when Esau would perform the service in the Holy Temple was anathema to Jacob. This does not mean that in the future these privileges will be denied to the Levites. At the time envisaged both the firstborn and the Levites will share equally in those functions that were performed by the Levites when the Temple was standing. Jacob also blessed Simon and Levi when he cursed their anger. His blessing consisted in that he cursed their excess amount of anger. By reducing their natural tendency to anger he bestowed a veritable blessing upon them. The fact that he decreed that when the land of Canaan would be distributed they should be split up and scattered throughout the land was also a blessing as it would help to blunt any harmful results whenever they would have occasion to display their anger.

Or HaChaim on Genesis 49:28:4

אשר כברכתו according to his blessing, etc. Each person received a blessing in keeping with his individual personality and achievements. You must not forget that different souls possess different potentials. Some souls are able to rise to the level of being priests, others to the level of being kings, etc. Still others have the potential to achieve greatness in Torah knowledge, or temporal successes such as wealth, or personal heroism. Jacob endeavoured to match his blessings to what he perceived to be the nature of each of his sons' special attributes.

Or HaChaim on Genesis 49:28:5

ברך אותם, he blessed them. The Torah uses the word אותם them, (plural) to stress that each and every blessing to each individual son was also meant to be beneficial to the brothers as a whole. When Jacob predicted that Yehudah's hand would be on the neck of his enemies, this automatically meant that Yehudah's brothers would also benefit from his military prowess, etc.

Rabbeinu Bahya, Bereshit 49:28:1-2

כל אלה שבטי ישראל שנים עשר, “all these are the twelve tribes of Israel.” We would have expected the Torah to write אלה שבטי ישראל. Why did the Torah add the word "כל?" Seeing that Yaakov had severely criticized Reuven, Shimon, and Levi, I might have thought that the fact they were not given a blessing placed them outside the fold. In order to prevent us from making such an assumption the Torah had to add the word כל to show that all of Yaakov’s sons qualified for becoming founders of the twelve tribes of Israel (Rashi). Personally, I believe that this verse is an allusion that all of existence is due only to the merit of the twelve tribes of Israel. This is the true meaning of the words כל אלה, “all of these.” The same expression has been used by the prophet Isaiah to describe the entire universe (Isaiah 26,2) “all of these My hand has created.” This is also what the sages in Bereshit Rabbah 1,4 had in mind when they said that prior to creating the universe G’d planned the creation of the Jewish people. This may be why the number 12 is so prominent in all three parts of the universe. In the “highest” part of the universe, the throne of G’d is “surrounded” by 12 angels just as Solomon’s throne which represented G’d’s throne on earth was guarded by 12 lions which faced each other on the 6 steps leading up to that throne (Kings I 10,20). Jeremiah added that no such throne was ever made for any other Kingdom. The central part of the universe contains 12 horoscopes which symbolize the forces which govern that part of the universe; finally, in our terrestrial part of the universe the twelve tribes of Israel represent the forces without which this part of the universe would cease to exist. This is the deeper meaning of what Solomon meant when he said in Kohelet 7,14 “the one no less than the other was G’d’s doing.”

Rabbeinu Bahya, Bereshit 49:28:3-5

וזאת אשר דבר אליהם אביהם, “and this is what their father spoke to them.” According to the plain meaning these words mean: “this is the blessing Yaakov gave to his sons.” A kabbalistic approach: the word זאת is a reference to כנסת ישראל, the spiritual concept of “the people of Israel.” Of that concept it is written in Song of Songs 7,7: זאת קומתך דמתה לתמר, “such is your stature, likened to the towering palm tree.” the word זאת mening that Israel is G’d’s heave-offering to the world, so to speak. The words וזאת התרומה in Exodus 25,3 are being understood as the covenant. Both the covenant and the Torah itself have been described with the word זאת in Genesis 9,12 and Numbers 19,14 respectively. The Torah had been given by the Unique One, as the Torah said (Exodus 20,1) וידבר אלו-הים. (Compare author’s commentary on that verse). This (the giving of the Torah) is also what the prophet Chabakuk 3,10 alluded to with the words נתן תהום קולו, “loud roars the deep.” We find this attribute in Leviticus 16,3 בזאת יבא אהרן, “equipped with the attribute זאת Aaron may enter the Holy of Holies.” The reason is that “this is the gate which (only) the righteous may enter” (Psalms 118,20). Yaakov had attained this virtue (attribute) called זאת which he employed to bestow the various blessings on his children. Tanchuma Vayechi 16 understands these words as follows: Yaakov told his sons that in the future there would arise a man not unlike him who will give them a blessing commencing with the words with which he had ended his blessing. Tanchuma meant that Yaakov had alluded to זאת as his ultimate achievement. This is why the author of that Midrash emphasises Yaakov speaking of where he “left off,” Moses, however, who had attained a higher level of insight than Yaakov could use the word זאת as a point of departure in his blessings of the Jewish people (Deut. 33,1 וזאת הברכה). Using that word he would ascend and penetrate ever deeper into holy domains. This may also be the reason that Moses alluded to all ten emanations, something which I hope to explain in more detail on Deut. 33,8.

Rabbeinu Bahya, Bereshit 49:28:6-8

איש אשר כברכתו ברך אותם, “he blessed each one of them according to the blessing appropriate for him.” This seems peculiar; after all he had already bestowed the blessings on each of his sons! According to the plain meaning the words ויברך אותם apply to the collective blessing. The words איש אשר כברכתו apply to the individualised blessing he gave to each son. Alternatively, the words: “he blessed them,” referred to the blessing for the immediate future. The words: “each according to his appropriate blessing,” referred to individual blessings intended to meet specific requirements of that tribe in the future. A Midrashic approach based on Bereshit Rabbah 99,4: seeing that Yaakov had singled out Yehudah by describing him like a lion, and he had singled out Naftali describing him like a hind, etc., I could have thought that these sons were not part of the collective blessing. The Torah therefore said: “he blessed them (all),” to make certain we understand that all the sons were included in the collective blessing. A kabbalistic approach: the words “he blessed each one of them, etc.” mean that the twelve tribes each represent one of the twelve lifelines from the celestial regions from which heavenly blessings are channeled to the creatures in this terrestrial universe. The number 12 in this respect is found in Psalms 122,4 “for there the tribes make pilgrimage, the tribes of the Lord who are testimony of Israel praising the name of the Lord.” David calls the “tribes” of the celestial regions שבטי ה', referring to them by the same appellation as the 12 tribes of Israel on earth. We have pointed out elsewhere that when these tribes are enumerated in the Torah, each name beginning with a prefix ה, and ending with the suffix י such as in הראובני, השמעוני, this is a clear allusion to the fact that parallel “tribes” exist in the celestial regions. When Yaakov said איש אשר כברכתו, he referred to the fact that each tribe received a blessing appropriate to his corresponding counterpart in heaven.

Radak on Genesis 49:28:1

כל אלה שבטי ישראל שנים עשר, he had to mention this seeing that Joseph amounted to two tribes, which otherwise would have made us believe that Yaakov envisioned 13 tribes. When it came to the distribution of the land of Canaan there were only 12 tribes, seeing that the tribe of Levi did not share in that land distribution but was allocated only cities in which the Levites were to reside, scattered among all the other tribes.

Radak on Genesis 49:28:2

וזאת אשר דבר להם, this is the future of which he spoke to them.

Radak on Genesis 49:28:3

ויברך אותם, these were the words with which he blessed them,

Radak on Genesis 49:28:4

איש אשר כברכתו ברך אותם, each of these tribes according to the specific blessing Yaakov had bestowed on them. The blessings would all become effective in the future.

Rashbam on Genesis 49:28:1

אשר כברכתו, of what would be their fate in the future, as already mentioned with the words אשר יקרה אתכם “which will happen to you,” in verse 1 of our chapter.

Rashi on Genesis 49:28:1

וזאת אשר דבר להם אביהם ויברך אתם AND THIS IS IT THAT THEIR FATHER SPOKE UNTO THEM WHEN (literally, and) HE BLESSED THEM — But were there not some of his sons whom he did not bless but whom, on the contrary, he reproached? But this is the explanation of these words: and this is it that their father spake unto them, viz., all that has been said above in this chapter, whether it be blessing or reproach. You might therefore think that he did not bless Reuben, Simeon and Levi at all — Scripture therefore states, “and he blessed them” (i.e. the 12 tribes alluded to at the beginning of the verse) which implies all of them. (Pesikta Rabbati 7).

Rashi on Genesis 49:28:2

EVERY MAN ACCORDING TO HIS BLESSING — according to the blessing that was to come in future to each and every one. (Cf. Rashi on Genesis 40:5, איש כפתרון חלמו.)

Rashi on Genesis 49:28:3

ברך אתם HE BLESSED THEM — It should have said, “every man according to his blessing he blessed him”; why, then does it say “he blessed them”? But since in the blessings he ascribed to Judah personally “the strength of a lion”, to Benjamin “the rapacity of a wolf” and to Naphtali “the swiftness of a hind”, one might think that he did not include all of them in all the blessings, Scripture therefore states “he blessed them” (i.e. each of them personally and all of them together — extending all the personal blessings to each of them) (Midrash Tanchuma, Vayechi 16; cf. Rashi on Exodus 1:19).

Rav Hirsch on Torah, Genesis 49:28:1

Alle diese Stämme Jisraels; es sind zwölf, nicht mehr, nicht weniger, nicht dreizehn, daß etwa Josef für zwei gezählt werde, auch nicht elf, daß etwa Reuben ausfiele; und sie sind alle: שבטי ישראל, gehören alle zum Ganzen, sind alle "Grundstöcke" Jisraels, zwölf Pfeiler, die Gott in den Schoß der Zeiten eingegraben hat, auf welchen sich das Gebäude der Nation entwickeln soll. Und dieses — ist nicht der Segen, den Jakob seinen Söhnen erteilt hat, denn es ist ja zum Teil nur Charakterschilderung — sondern dies ist, was ihr Vater über sie ausgesprochen hatte, d. i, wie er jeden in seiner Eigentümlichkeit gezeichnet hatte, als er sie segnete. Jeden aber,, nach dem seiner Eigentümlichkeit entsprechenden Segen", hat er darauf sie gesegnet. Nachdem er eines jeden Eigentümlichkeit ausgesprochen hatte, segnete er einen jeden demgemäß, segnete einen jeden, daß jeder in seiner Eigentümlichkeit, mit derselben und durch sie, zum Segen gelange. Selbst die hier schon bei ihrer Zeichnung Gesegneten, und diese vielleicht am allermeisten, bedurften noch des besonderen Segens, damit die ihnen gewordene, äußerlich gesegnete Stellung, ihnen auch wirklich zum Segen gereiche. Denn wider seinen Willen und ohne sein Zutun kann Gott keinen Menschen glücklich machen; und so auch umgekehrt, um wandelt der wahrhafte Jude sich selbst die tränenreichste Lage zu einem Quell des reichsten Segens, עוברי בעמק הבכא מעין ישיתוהו. — "Nicht", lautet ein Wort der Weisen, "weil er Löwenmacht dem Juda, Wolfskühnheit dem Benjamin, Rehes Raschheit dem Naftali etc. erteilt, dürftest du meinen, er habe sie nun nicht alle gleich in den Segnungen umfasst, darum heißt es: jeden nach seinem Segen hat er — nicht ihn, אותו, — sondern אותם, sie alle gesegnet" — der Gesamtsegen kam jedem einzelnen zu Teil und jeder spezielle Segen der Gesamtheit zu Gute. —

Sforno on Genesis 49:28:1

כל אלה שבטי ישראל, the ones Yaakov mentioned here were the true twelve tribes of Israel, the names inscribed on the breastplate of the High Priest as commended to G’d’s special attention. They are also the ones who were mentioned as such at the covenant on Mount Gerizim and Mount Eyval. The twelve stones which Moses erected also symbolised these twelve tribes. Again. Joshua erected 12 stones at the Jordan as well as at Gilgal, and Elijah erected 12 stones at the altar. In none of these instances are Ephrayim and Menashe treated as separate tribes. They only figured as separate tribes when it came to the land distribution, seeing that the tribe of Levi did not share in that.

Sforno on Genesis 49:28:2

ויברך אותם, in addition to blessings bestowed individually rather than collectively, earlier.

Sforno on Genesis 49:28:3

איש אשר כברכתו ברך אותם, he gave an individual blessing to each one in accordance with what he perceived to be the son’s need in view of his eventual destiny. Yehudah needed to have a blessing that his dynasty would endure, etc. Levi needed to be blessed that his function of serving G’d as representative of the people would endure, etc.

Siftei Chakhamim, Genesis 49:28:1

“And this is what their father spoke to them”... referring to everything that was said above. [Rashi is saying] that if not for, “And this is what their father spoke to them,” we would think Yaakov altogether regretted what he had said, and took back his reproach. For it says, “He blessed them,” implying they all [received blessings and not reproaches]. Thus Rashi says, “And this is...” to teach that whatever Yaakov had said remained in force, but he then included them all [in the blessings]. (R. Noson)

Siftei Chakhamim, Genesis 49:28:2

“He blessed them,” which implies all of them. I did not find this explanation in any Midrash. Furthermore, it seems odd, for where does it state what Yaakov blessed Reuvein, Shimon and Leivi? If it is because he included them all in one blessing, that was learned from ברך אותם [at the end of the verse]. If so, why is ויברך אותם necessary?

Steinsaltz on Genesis 49:28

All these are the tribes of Israel, twelve, and this is that which their father spoke to them, and he blessed them; each man in accordance with his blessing he blessed them. This seems inaccurate, as apparently some of the sons did not receive any blessings but only rebuke. However, it stands to reason that Jacob also gave each of his sons a separate personal blessing, in the manner of a father prior to his death, and that is the blessing referred to in this verse. 42

Tur HaArokh, Genesis 49:28:1

וזאת אשר דבר להם אבותם, “and this is what their father told them.” This is how he concluded his blessings with the word זאת. Moses in his turn, commenced his blessings with the word זאת, as we know from Deuteronomy

Tze'enah Ure'enah, Vayechi 93

“This is what their father said to them and blessed them” [49:28]. The verse teaches us that even though Jacob slighted some of his children, but nonetheless, he blessed them with his whole heart, all together. (Rashi, Genesis, 49:28.)

Jewish Thought

Moses' blessings are seen as a continuation of Jacob's blessings, with Moses emphasizing Reuben's future greatness despite past demotions, blessing Yehudah for his leadership in battle, Levi for his role in religious authority, and asking for protection for the Levites. Moses does not mention the tribe of Shimon, avoiding criticism due to recent losses and past events. The conjunctive letter "vav" at the beginning of Moses' blessings is viewed as an additional blessing to those given by Jacob. The blessings were not to be given to the wrong party or split between two parties, requiring the bestower to know whom he was blessing. Isaac's fear of making a mistake in his blessings only extended to those that required a specific recipient, contrasting with Abraham's lack of blessings for Isaac and Jacob's blessings for all his sons.

Akeidat Yitzchak 104:1:11

Moses' blessings are viewed as a continuation of Jacob's blessings. Jacob had concluded with the line "and this is what their father said to them when he blessed them." (Genesis 49,28) So Moses says "and this," at the beginning of his blessings, whereas we find this term used at the very end of Jacob's blessings. Since Reuben had been demoted at the time of Joseph's sale, and had been the subject of his father's criticism at the time Jacob died, Moses emphasizes that though numerically not strong, Reuben would produce outstanding men in spite of this. The blessing may also include the assurance that Reuben personally had not lost his share in the world to come as the result of the incident with Bilhah. By mentioning Yehudah next, the fact that Reuben had been mentioned first, shows that Moses had not wanted to deny Reuben his rightful place. Yehudah is mentioned next due to his rank. Since it will be he who will lead Israel in battle, provide the kings, Moses blesses Yehudah by imploring G'd to come to Yehudah's aid when the latter finds himself in difficulties. "Though his hands fight on his behalf, be the helper from his adversaries." (33,7) Since the temporal and spiritual leadership of the nation are to go hand in hand, Levi is mentioned next in the list of tribes to be blessed. Although inquiries re the will of G'd are made via le-ish chassidecha, religious authority, by the use of tumecha ve-urecha, the ineffable name in the High Priest's breastplate, the secular leader is required to stand in the presence of the High Priest. (see chapter 35) Since Moses is himself a member of the tribe of Levi, he apologises for the sin at the "waters of strife," explaining it as having been due to instructions once received at Massa to hit the rock. (33,8) Since the sin had not been intentional, Aaron is not excluded from the term of endearment "your pious one." Both on the occasion of the golden calf episode when the Levites had risked their lives for G'ds law, and at Shittim when Pinchas had done so, the tribe had displayed fervent loyalty. The second function of the tribe is to teach the Torah to Israel, yoru mishpatecha, they will teach Your social laws. Thirdly, service in the temple will be performed by members of that tribe, yassimu ketorah be-apecha, they will put incense before You. The position of Priest and Levite being a hereditary one, it is apt to be viewed by some as an undeserved privilege, and will arouse antagonism towards that tribe. Therefore, Moses asks that the Levites' adversaries be crushed, (verse 11) Moses does not mention the tribe of Shimon, the latter still smarting from the affair of Baal Peor, and the wounds on its collective dignity inflicted by Pinchas. Also, it had just lost twelve thousand men. Moses therefore was content not to criticise the tribe of Shimon at this stage. Also, this made it unnecessary for him to bestow thirteen blessings.

Akeidat Yitzchak 104:1:2

The Sifri on Parshat vezot habrachah, says the conjunctive letter vav, "and" at the beginning of this verse is to be understood as an additional blessing to that which Jacob had bestowed on the tribes prior to his death. (Genesis chapter 49) Moses carried on from the very place that Jacob had left off.

Akeidat Yitzchak 23:1:6

We must also ask: Why did Isaac want to bestow a blessing? Abraham had not seen fit to bless Isaac. And, if he did want to bestow a blessing, why did he not prepare a blessing also for Jacob after he had eaten the delicacies, making the entire charade unnecessary? Did not Jacob himself bless all his sons when on his death-bed, each one according to his respective personality?

Akeidat Yitzchak 24:1:11

The author deals polemically with the Ralbag's answer before giving the following explanation. The blessings were not to be given to the wrong party, neither could they be split, divided between two parties. They required the one who bestowed them to know whom he was blessing. Those blessings that could comfortably be shared by both sons, had been bestowed previously. Isaac's terror at having made a mistake extended only to the blessing that required a specific recipient.

Kabbalah

Yaakov blessed each of the twelve tribes according to their appropriate blessing from the pool of blessings, not based on his own opinion, but according to the opinion of the blessing itself. Each tribe was blessed with a known signet corresponding to the signets of the Name HaShem, ensuring that they received the appropriate blessing. This blessing is essential for entering the life of the coming world and receiving all goodness and blessings. The People of Israel acknowledge the oneness of God daily, with the letters forming the word "Name" and emphasizing the importance of brotherhood and protection. Jacob instructed his children to approach the King through Malkhut, ensuring that all requests and supplications are made through her.

Sha'arei Orah, Fifth Gate, Sixth Sefirah 300

Now contemplate that HaShem-יהו״ה, blessed is He, gave His signet to the children of Israel, and that the twelve tribes were born corresponding to the twelve signets of His Name HaShem-יהו"ה, each tribe with its known signet. This itself is the blessing that Yaakov blessed his sons before his passing. That is, each of the twelve tribes of Israel was blessed with its known signet in the signets of HaShem-יהו״ה, blessed is He. This is the meaning of the verse, (Genesis 49:28) “All these are the tribes of Israel – twelve.” Why does the verse say “twelve”? Do we not already know that they are twelve? Rather, this is to inform us that they all were blessed by way of the twelve known signets. That is, when Yaakov blessed them, he blessed them through his knowledge of the twelve signets of the Name HaShem-יהו"ה, and blessed each one according to the signet appropriate to him. About this the verse continues, “And this is what their father spoke to them and he blessed them; he blessed each one according to his appropriate blessing.” What is the meaning of the words, “He blessed each one according to his appropriate blessing”? It comes to inform us that he granted each one the blessing that was appropriate to him, according to his specific signet of the Name HaShem-יהו״ה, blessed is He.

Sha'arei Orah, First Gate, Tenth Sefirah 155

About this the verse states, (Numbers 34:2) “This-Zot-זאת is the land that shall fall to you as an inheritance.” This quality is the great goodness through which we enter into the life of the coming world, about which it states, (Isaiah 54:17) “This-Zot-זאת is the heritage of the servants of HaShem-יהו״ה.” It is through it that the Jewish people receive all goodness and blessings, and it is about it that the Torah states, (Genesis 49:28) “And this-v’Zot-וזאת is what their father spoke to them and he blessed them.” That is, were it not for this-Zot-זאת, then from where could he bless them? Similarly, it is through this quality that our teacher Moshe, peace be upon him, concluded and blessed the Jewish people, as it states, “And this-Zot-זאת is the blessing-haBrachah-הברכה that Moshe, the man of God, bestowed upon the children of Israel.”

Sha'arei Orah, First Gate, Tenth Sefirah 31

Therefore, when Yaakov was about to depart from this world, he opened up this blessing-Brachah-ברכה to the twelve tribes, for each tribe to take his portion of this blessing as an inheritance. This is the meaning of the verse, (Genesis 49:28) “And this is what their father said to them and he blessed them; he blessed each man according to his blessing.” What does it mean, “each man according to his blessing?” Lest you think that he blessed any one of them according to his own opinion, know that this is not so. Rather, he gave each and every tribe what was appropriate for him from this pool-Breichah-בריכה, not according to his own opinion, but according to the opinion of the blessing-Brachah-ברכה itself.

Tikkunei Zohar 21b:21

And Jacob, because he knew, that the whole desire of the King is in Her, instructed his children about Her, that they should not enter before the King, except through Her. And all their requests, in prayer and supplication to the King, should be through Her. It is this that is written: (Gen. 49:28) ... and this (zot) (Malkhut) is what their father spoke to them...

Tikkunei Zohar 40a:18

And Jacob blessed his children with zot (‘this’) . It is this that is written: (Gen. 49:28) ... and ‘this’ (zot) is what their father spoke to them...

Tikkunei Zohar 57b:15

And because of this, the People of Israel say every day: (Deut. 6:4) Hear O Israel Y”Y ELoQeYNU Y”Y One – Shm’a (Hear) Eḥad (One) , whose letters form SheM (Name) , AḤ (brother) , ’EiD (witness) . ‘Brother’ (aḥ) protects Her, because: (Prov. 17:17) ... and a brother is born for adversity, and about that it is stated: (Ps. 32:7) You are a ‘concealment’ (seter) for me, (Deut. 28:6) Blessed are you in your coming... (Gen. 49:8) Judah – you, your brothers will acknowledge... – because in him Judah – YeHUDaH is YQVQ, and in him is the the letter Dalet (ד) , – in Him, She is preserved.

Midrash

The verse "All these are the tribes of Israel, twelve" (Genesis 49:28) indicates that Jacob blessed the tribes by likening them to animals, such as Judah to a lion and Dan to a serpent, and then combined them all into lions and serpents. This is seen in the transformation of Dan from a serpent to a lion. Moses continued this tradition by blessing the tribes of Israel, beginning from where Jacob had concluded and sealing it with the phrase "And this is the blessing" (Deuteronomy 33:1). David also followed this pattern by beginning his psalm from where Moses had concluded, as seen in the verse "Happy is the man" (Psalms 1:1).

Aggadat Bereshit 73:2

[2] Another interpretation:"And may the El Shaddai grant you mercy."As it is written in scriptures: "All the devout shall pray for this at the appropriate time (Psalm 32:6). For this, all the tribes shall pray, as it is said, 'And this is what their father said to them, etc.' (Genesis 49:28). At the appropriate time, when all the tribes went out from Jacob, he said to them, 'And to El Shaddai, etc.' (ibid. 49:1). With that same mouth that Joseph and Shimon did not recognize (Genesis 42:8), the Holy Spirit rested upon him and he began to prophesy in his prayer that all his sons would be present at the appropriate time, for he thought he had lost them, as it is said, 'And he sent for you their brother, etc.' (Genesis 43:29), referring to Joseph; 'And the other, etc.' (Genesis 42:24), referring to Shimon; and 'And Benjamin, etc.' (Genesis 43:15), as it is written. Therefore, it is said, 'All the devout shall pray for this at the appropriate time,' because when all the tribes went down to Egypt and turned their faces away, and he did not see any of them, he began to say, 'Perhaps they have joined with the nations and become one.' But the Holy One, blessed be He, said to him, 'that the rushing mighty waters not overtake him.' (Psalm 32:6). And who are these great waters? They are the nations, as it is said, 'Ah, the roar of many peoples, that roar as roars the sea, the rage of nations that rage as rage the mighty waters—' (Isaiah 17:12). Why do I have to suffer for a moment even though I may be sorry, but not forever, as it is written "For a small moment have I forsaken thee; But with great compassion will I gather thee." (Isaiah 54:7).

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bamidbar Rabbah 11:2

“My beloved is like a gazelle or a fawn [ofer ha’ayalim]…” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, in truth you came to us first. “My beloved is like a gazelle” – just as the gazelle leaps, so the Holy One blessed be He leapt and bounded from Egypt to the sea and from the sea to Sinai. In Egypt, “I will pass in the land of Egypt…” (Exodus 12:12). At the sea, “this is my God and I will exalt Him” (Exodus 15:2). At Sinai, “He said: The Lord came from Sinai” (Deuteronomy 33:2). “Or a fawn” – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. (Rabbi Yosei teaches that "ofer ha'ayalim" means a fawn, and not a certain type of deer.) “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the wilderness of Sinai. “Watching from the windows” (Song of Songs 2:9) – “the Lord descended upon Mount Sinai…” (Exodus 19:20). “Peering through the cracks” (Song of Songs 2:9) – “God spoke all these matters…” (Exodus 20:1). “My beloved spoke up and said to me” (Song of Songs 2:10) – “I am the Lord your God” (Exodus 20:2). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, You told us that You will come to us first. “My beloved is like a gazelle” – just as the gazelle appears and is then concealed, so, the initial redeemer appeared and was then concealed. Rabbi Berekhya said in the name of Rabbi Levi: Like the initial redeemer, so will be the ultimate redeemer. The initial redeemer, this is Moses; he appeared to them and was then concealed from them. How long was he concealed from them? Rabbi Tanḥuma said: Three months; that is what is written: “They encountered Moses and Aaron…” (Exodus 5:20). (“Encountered” indicates that there had been an interruption in the contact between them.) The ultimate redeemer, too, will appear to them and will then be concealed from them. How long will he be concealed from them? Rabbi Tanḥuma said in the name of Rabbi Ḥama ben Rabbi Hoshaya: Forty-five days. That is what is written: “From the time of the abolishing of the daily offering and the setting up of the abomination of desolation there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). How many are these extra days? They are the forty-five days that he will be concealed from them and will then reappear to them. Where will he take them? (Where will they be during those forty-five days?) Some say to the Judean desert, and some say to the wilderness of Siḥon and Og. Anyone who believes him and follows him will eat roots of the broom tree and saltwort leaves; that is what is written: “Who pick saltwort from bushes, and the root of the broom tree is their food” (Job 30:4). Anyone who does not follow him will go and make peace with the nations of the world, and they will ultimately kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, the Holy One blessed be He will cause manna to fall for them. That is what is written: “I will yet settle you in tents as in the appointed [moed] days” (Hosea 12:10), and it says: “The appointed time [moed] of your exodus from Egypt” (Deuteronomy 16:6). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the western wall of the Temple, which is never destroyed. Why? It is because the Divine Presence is in the west. “Watching from the windows” (Song of Songs 2:9) – due to the merit of the patriarchs; “peering through the cracks” (Song of Songs 2:9) – due to the merit of the matriarchs. Just as there is a distinction between a window and a crack, so there is a distinction between the merit of the patriarchs and the merit of the matriarchs. “My beloved spoke up and said to me” (Song of Songs 2:10) – what did He say? “As I live, the utterance of the Lord, that you will don all of them like jewelry, and you will tie them like a bride” (Isaiah 49:18). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – just as this gazelle leaps from place to place, from fence to fence, from tree to tree, and from booth to booth, so, the Holy One blessed be He leaps and bounds from this synagogue to that synagogue. Why to that extent? It is order to bless Israel, as it is stated: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). By what merit? It is by the merit of Abraham our patriarch, as it is written: “So [ko] you shall bless,” just as it says: “So [ko] shall be your offspring” (Genesis 15:5). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – when the Holy One blessed be He came to visit Abraham our patriarch on the third day since his circumcision, just as it says: “The Lord appeared to him in the plains of Mamre, and he was sitting [yoshev]…” (Genesis 18:1). Yashav is written. (Yoshev is written without a vav, so it looks like yashav.) He sought to stand; the Holy One blessed be He said to him: Sit, Abraham, you are a paradigm for your descendants, as when your descendants enter synagogues and study halls and recite Shema, they sit and My glory stands. What is the source? “God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is not written here, “God omed,” (The word “stands” would usually be rendered as omed.) but rather, “God nitzav,” at the ready. This is just as it says: “It will be before they call, I will answer” (Isaiah 65:24). That is why it is stated: “Behold, he is standing behind our wall”; these are the synagogues and study halls. “Watching from the windows” (Song of Songs 2:9) – when the Holy One blessed be He said to Aaron and his sons: “So you shall bless…,” Israel said before the Holy One blessed be He: ‘Master of the universe, to the priests You said that they should bless us. We need only Your blessings and to be blessed from Your mouth.’ That is what is written: “Look from Your holy abode, from Heaven, and bless Your people Israel” (Deuteronomy 26:15). The Holy One blessed be He said to them: ‘Although I said to the priests that they should bless you, with them I stand and bless you.’ That is why the priests spread their hands, saying: The Holy One blessed be He is standing behind us. That is why it says: “Watching from the windows” – from between the priests’ shoulders; “peering through the cracks” (Song of Songs 2:9) – from between the priests’ fingers. “My beloved spoke up and said to me” – “and I will bless them” (Numbers 6:27). “So you shall bless” – that is what is written: “I will render you a great nation…” (Genesis 12:2). Rabbi Pinḥas ben Yair said: The Holy One blessed be He blessed Abraham with seven blessings, and these are they: “I will render you a great nation” (Genesis 12:2); “I will bless you” (Genesis 12:2); “I will make your name great” (Genesis 12:2); “you will be a blessing” (Genesis 12:2). I will bless those who bless you” (Genesis 12:3); “one who curses you, I will curse” (Genesis 12:3), “[all the families of the earth] will be blessed in you” (Genesis 12:3). These correspond to the seven verses in the act of Creation in which “that it was good” is written. (Seven including Genesis 1:31: “And it was very good.”) Rabbi Levi bar Ḥayata and Rabbi Abba son of Rabbi Ḥiyya bar Abba said: There are three expressions of greatness and four blessings written here. He apprised him that there would be three patriarchs and four matriarchs. But is it not that there are only two expressions of greatness? “I will render you [ve’e’eskha]” is an expression of greatness (Thus, there are, in fact, three expressions of greatness.) , as it is written: “It is the Lord who appointed [asa] Moses [and Aaron]” (I Samuel 12:6). Rabbi Shimon ben Lakish said: “I will render you a great nation” (Genesis 12:2) – this is that we recite: God of Abraham. “I will bless you” (Genesis 12:2) – this is that we recite: God of Isaac. “I will make your name great” (Genesis 12:2) – this is that we recite: God of Jacob. Do we, perhaps, conclude with all of them? The verse states: “You will be a blessing” (Genesis 12:2) – it is with you they conclude: The Shield of Abraham, and we do not conclude with all of them. (This midrash is referring to the first blessing of the Amida prayer.) Rabbi Ḥiyya bar Ze’eira said: “You will be a blessing” – your blessing precedes Mine, as after they recite Shield of Abraham, only then do they recite: Who revives the dead. Another matter: “You will be a blessing [berakha]” (Genesis 12:2) – you will be a pool [berekha]. Just as this pool purifies the impure, you, too, draw the distant under the wings of the Divine Presence. “I will render you [ve’e’eskha] a great nation” (Genesis 12:2) – Rabbi Berekhya said: It is not written here, Etenkha, (See Genesis 17:20: “I will make him [untativ] a great nation.” asimekha) , (See Genesis 46:3: “I will make you [asimekha] a great nation there.”) but rather ve’e’eskha. (This connotes creation of a new entity.) After I create you as a new creation, just as it says: “God made [vayaas] the firmament” (Genesis 1:7), then you will be fruitful and multiply. “A great nation” (Genesis 12:2) – Abraham said before Him: ‘Master of the universe, from Noah, did You not produce seventy nations?’ He said to him: ‘That nation in whose regard it is written: “For who is a great nation” (Deuteronomy 4:7), I am producing from you.’ Rabbi Pinḥas HaKohen bar Ḥama said: When did the Holy One blessed be He render Abraham a great nation? It was when they departed from Egypt, came to Sinai, received the Torah, and arrived in the Land of Israel. Moses looked at them and said: They have been rendered just as the Holy One blessed be He promised to the elder, as it is stated: “And who is a great nation” (Deuteronomy 4:8). Alternatively, “a great nation” – as I will give your descendants the Torah, and from it they will be called a great nation, as it is stated: “It is a particularly wise and understanding people, this great nation” (Deuteronomy 4:6). “I will bless you” (Genesis 12:2) – Rabbi Berekhya said: Because travel causes a person three phenomena: It lessens procreation, it lessens his expenditure, (It reduces his disposable income.) and it lessens his reputation; that is why it was stated to him: “I will render you a great nation” (Genesis 12:2) – travel will not lessen your procreation; “I will bless you” – travel will not lessen your expenditure; “I will make your name great” (Genesis 12:2) – it will not lessen your reputation. People say in a parable: From house to house, a cloak; from place to place, a soul. However, you will lose neither a soul nor property. “You will be a blessing” (Genesis 12:2) – it is already written: “I will bless you” (Genesis 12:2); why does the verse state: “You will be a blessing”? Rabbi Eliezer said: The Holy One blessed be He said to him: ‘From when I created My world until now, I needed to bless My creations,’ as it is stated: “God blessed them…” (Genesis 1:28), and it says: “God blessed Noah and his sons” (Genesis 9:1). ‘But from here on, the blessings are granted to you; to one whom you see fit to bless, bless.’ Nevertheless, Abraham did not bless his sons. Why is it so? It is analogous to a king who had an orchard and he entrusted it to a sharecropper. In that orchard there was one tree that was an elixir of life and one tree a deadly poison. The sharecropper said: I will cultivate and complete [my work], and the king will do with his orchard what he chooses. So, the king, this is the Holy One blessed be He. The orchard, this is the world. He granted it to Abraham, as He said to him: “You will be a blessing.” What did Abraham do? He had two sons, one righteous and one wicked: Isaac and Ishmael. Abraham said: If I bless Isaac, Ishmael will request to be blessed, and he is wicked. Rather, I am a servant; I am flesh and blood. Tomorrow, I will pass from the world, and what the Holy One blessed be He wishes to do in His world, He will do. When Abraham passed away, the Holy One blessed be He appeared to Isaac and blessed him, as it is stated: “It was after the death of Abraham, [God blessed Isaac his son]” (Genesis 25:11). Isaac blessed Jacob, and Jacob blessed the twelve tribes, as it is stated: “All these are the tribes of Israel, twelve, and this is that which their father spoke to them, and he blessed them” (Genesis 49:28). From here on, the Holy One blessed be He said: ‘The blessings are granted to you. The priests will bless My children, just as I said to Abraham their patriarch: “You will be a blessing.”’ That is why it is stated: “So you shall bless…”

Bamidbar Rabbah 13:20

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Bamidbar Rabbah 13:7

“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.

Bamidbar Rabbah 13:8

“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus (Exodus 6:14–25.) and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron. (It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi.) We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”

Bereshit Rabbah 100:12

Variant reading: “This is what their father Jacob spoke to them” (Genesis 49:28) is not written here, but rather, “their father.” Another man like me is destined to bless you and from the place that I concluded, he will begin, as it is stated: “This is what [their father] spoke.” When Moses stood, he began with “this,” as it is stated: “This is the blessing [that Moses, the man of God, blessed the children of Israel with before his death]” (Deuteronomy 33:1). [Jacob] said to them: ‘I will say these blessings to you. When will they take effect? When you receive the Torah,’ as it is stated: “This is the Torah” (Deuteronomy 4:44). That is, “this is what their father spoke to them.” With that which their father Jacob concluded [in blessing] them, Moses began [blessing] them. Moses said: “I gain insight from the elders, [for I uphold Your edicts]” (Psalms 119:100). Isaac, when he blessed Jacob, and said to him: “And God Almighty [will bless you]” (Genesis 28:3), with what did he conclude? “Isaac summoned Jacob” (Genesis 28:1). (This is called the conclusion because it was the beginning of Isaac’s concluding blessing to Jacob, after he had already blessed him in Genesis ch. 27. See also a variant reading in Devarim Rabba 11:1. ) Jacob began from where his father had concluded, as it is stated: “Jacob summoned his sons” (Genesis 49:1), and he concluded when he blessed them with “this” – “this is what [their father] spoke [to them]” (Genesis 49:28). Moses began from where Jacob had concluded: “This is the blessing” (Deuteronomy 33:1). With what did Moses conclude? “Happy are you Israel” (Deuteronomy 33:29). David, too, when he came to recite a psalm, began from where Moses had concluded: “Happy is the man” (Psalms 1:1). That is, “I gain insight from the elders.” “They came to the threshing floor of Atad, that is beyond the Jordan, and they lamented a very great and substantial lament there, and he observed mourning for his father seven days” (Genesis 50:10).

Bereshit Rabbah 47:5

“And regarding Ishmael, I have heard you; behold, I have blessed him. I will make him fruitful, and I will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation” (Genesis 17:20). “And regarding Ishmael, I have heard you” – Rabbi Yoḥanan in the name of Rabbi Yehoshua ben Ḥanina: The son of the maidservant may be derived from the son of the mistress. (The translation follows the reading of Matnot Kehuna.) “Behold, I have blessed him” – this refers to Isaac. “I will make him fruitful” – this refers to Isaac. “I will multiply him” – this refers to Isaac. (All the blessings of this verse were directed at Isaac, who was mentioned in the previous verse. ) “And regarding Ishmael” – I have already heard him [and blessed him] through an angel. (The angel who blessed Yishmael when speaking with Hagar (see Genesis 16:10). I have already blessed Yishmael with all these blessings that I now pronounce upon Isaac.) “But My covenant I will keep with Isaac, whom Sarah shall bear you at this designated time next year” (Genesis 17:21). Rabbi Abba bar Kahana in the name of Rabbi Beiri: Here, the son of the mistress may be derived from the son of the maidservant. “Behold, I have blessed him” – this refers to Ishmael. “I will make him fruitful” – this refers to Ishmael. “I will multiply him” – this refers to Ishmael, and all the more so: “But My covenant I will keep with Isaac.” (The blessings of this verse were directed at Yishmael, but it may be inferred that they are all the more so applicable to Isaac, the son of Hagar’s mistress.) Rabbi Yitzḥak said: “All these are the tribes of Israel, twelve” (Genesis 49:28) – these are the descendants of the mistress, but Ishmael would produce only those twelve nesi’im, (As verse 20 states: “Twelve princes [nesi’im] shall he beget.”) just as it says: “Clouds [nesi’im], wind, but no rain (Proverbs 25:14). (They are ephemeral and pass by like clouds.) But these are tribes [matot], just as it says: “The oaths to the tribes [matot], an enduring word” (Habakkuk 3:9). “But My covenant I will keep with Isaac, [whom Sarah shall bear you at this designated time [lamo’ed] next year]” – Rabbi Huna in the name of Rabbi Idi – that year was a leap year. (The verse is expounded to mean that Sarah will bear Isaac at the next festival [mo’ed]. The longest interval between festivals is the six months between Sukkot and Passover, but that is not enough time for a pregnancy to come to term. The Midrash explains that that year was a leap year, so there was a seven-month interval between those holidays, long enough for a viable pregnancy.)

Bereshit Rabbah 99:4

“All these are the tribes of Israel, twelve, and this is what their father spoke to them, and he blessed them; each man in accordance with his blessing he blessed them” (Genesis 49:28). “All these are the tribes of Israel, twelve…” – it is already written: “And he blessed them”; why, then, does the verse state: “Each man in accordance with his blessing he blessed them”? It is because he blessed them [by comparing] Judah to a lion, Dan to a serpent, Naphtali to a doe, Benjamin to a wolf, and he then included them all and rendered them lions and rendered them serpents. Know that it is so: “Dan will be a serpent” (Genesis 49:17), and he is then called a lion. That is what is written: “Dan is a lion cub” (Deuteronomy 33:22). This is to realize what is stated: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).

Devarim Rabbah 11:1

“This is the blessing that Moses, the man of God, blessed the children of Israel before his death” (Deuteronomy 33:1). Halakha: A person of Israel who passed before the ark (He served as prayer leader.) and erred, (He is unable to continue the prayer for some reason.) how must he act? So the Sages taught: One who passes before the ark and errs, let another pass in his stead. Our Rabbis taught us, Rabbi Yosei bar Ḥanina said: If one erred in the first three blessings, he returns to the beginning of “Shield.” (“Shield of Abraham,” the first blessing of the Amida prayer.) Rav Huna said: If one erred in the middle three (There are actually thirteen middle blessings in the weekday Amida prayer. Thus, the midrash is referring to a case in which someone made a mistake in one of the thirteen middle blessings. In the Musaf prayer of Rosh Hashanah there are three middle blessings.) blessings, he returns to “the holy God.” (The third blessing ends with the words "the holy God." The midrash states that the person who made the mistake starts from the fourth blessing, which begins right after the words "the holy God.") Rav said: If one erred in the final three, he returns to the beginning of “we give thanks.” (Which is the first of the last three blessing) Another matter, one who passes before the ark and erred, another passes in his place. From where does he begin? It is from the beginning of the blessing where he erred. From where did they derive it? It is from the patriarchs of the world. Why? It is because each of them would begin only from where the other ended. How so? Abraham blessed Isaac. From where is it derived? It is as it is written: “Abraham gave all that was his to Isaac” (Genesis 25:5). What did he give him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He gave him the birthright, like the matter that is stated: “He sold his birthright to Jacob” (Genesis 25:33). Rabbi Neḥemya said: He gave him a blessing, like the matter that is stated: “May God give you [of the dew of the heavens and the fat of the earth…]” (Genesis 27:28). Isaac arose to bless Jacob, he said: ‘From the place that father ended, I will begin. Father ended with veyiten, I, too, will begin with veyiten,’ as is it is stated: “May God give you [veyiten lekha].” With what did Isaac end? It was with summoning, as it is stated: “Isaac summoned Jacob and blessed him” (Genesis 28:1). Jacob arose to bless the tribes, he said: ‘I will begin only with summoning,’ as it is stated: “Jacob summoned his sons” (Genesis 49:1). With what did he end? It was with zot, as it is stated: “And this [vezot] is what their father spoke to them” (Genesis 49:28). Moses arose to bless Israel, he said: ‘I will begin only with zot.’ From where is it derived? It is from what is written regarding the matter: “This is [vezot] the blessing.”

Midrash Tanchuma Buber, Nasso 17:1

[Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS.] The Holy One said: In the past I needed to bless my creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…. I blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. I blessed Abraham, as stated (in Gen. 24:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. the Holy One said: From now on behold, the blessings are being delivered to you. Thus it is stated (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He begot two , Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) gave it to a tenant. Now in the midst of that orchard was a one tree with an elixir of life and another tree with the elixir of death grafted upon it. The tenant said: If I water the tree with the elixir of life, the tree with the elixir of death will drink. The tenant said: I shall work and finish my time. Then whatever the king wants to do in his garden he may do. (Cf. Matthew 13:24–30.) The king is the Holy One, and the garden is the world. The Holy One delivered it to Abraham. He said to him (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He had two children, one righteous and one wicked, Ishmael and Isaac. Abraham said: If I bless Isaac, Ishmael will want me to bless him, and he is wicked. I am only flesh and blood. When I depart from the world, the Holy One will do his will. When Abraham did depart, the Holy One revealed himself to Isaac and blessed him, as stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER, . From now on, said the Holy One, behold, the blessings are being delivered to you; and the priests will bless my children.

Midrash Tanchuma Buber, V'Zot HaBerachah 1:1

(Deut. 33:1:) AND THIS IS THE BLESSING. This text is related (to Prov. 31:29): MANY DAUGHTERS HAVE DONE VALIANTLY, BUT YOU SURPASS THEM ALL. This is the blessing of Moses, (Tanh., Deut. 11:1; PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but compared to all of them none was like the blessing of Moses. Noah blessed his children, but it contained a divergence. He blessed one and cursed another. (Gen. 9:27:) MAY GOD ENLARGE (YPT) JAPHETH (YPT); but he said (vs. 25:) CURSED BE CANAAN. Isaac blessed Jacob. There was strife in it, in that he said to Esau (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT; and it is stated (in vs. 41): THEN ESAU HATED JACOB <…, AND ESAU SAID IN HIS HEART: LET THE DAYS OF MORNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Jacob blessed the tribes, but there was strife among them, in that he said to Reuben (in Gen. 49:4): UNSTABLE AS WATER; and similarly (in vs. 5): SIMEON AND LEVI . And from where did each and every one of the patriarchs learn to bless his generation? [They learned] from the Holy One. When he created Adam, he blessed him, as stated (in Gen. 1:28): THEN GOD BLESSED THEM; [and (The other part of this bracket is several lines below.) the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY WHICH I CREATED. When Noah left the ark, the Holy One saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. The world was maintained by this blessing, until Abraham came into the world. Then the Holy One added one blessing for him, as stated (in Gen. 12:2): FOR I WILL MAKE YOU INTO A GREAT NATION…. When Abraham came, the Holy One said: It is not a practice worthy of me, that I should be obliged to bless my creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who issue a blessing through him, I am placing my seal upon , as stated (in vs. 2, cont.): AND SO BECOME A BLESSING. (vs. 3:) I WILL BLESS THOSE WHO BLESS YOU…. What is the meaning of I WILL BLESS THOSE WHO BLESS YOU. The Holy One said: Take note. I am handing over the blessings to ALL WHOM YOU BLESS, and I am sealing through you. But if from then on the blessings were {spoken} [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said: If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking. A parable: To what is the matter comparable? To the head of a household that had a vineyard. (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5; also Matthew 13:24–30.) : He gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said: If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard. (Cf. Matthew 13:24–30.) And so also did Abraham say: If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Look here. It is simply that he is leaving him alone until the Holy One comes, when he will deal with what belongs to him.] Jacob came and received five blessing: two from his father, one from Abraham, one from the angel, and one from the Holy One. (Cf. Gen. R. 94:5.) : Two from his father, according to what is stated (in Gen. 27:33): THEN ISAAC TREMBLED (when he realized he had blessed Jacob instead of Esau). Why TREMBLED? R. Eleazar ben Padat said: because he saw Gehinnom open for Esau. He wanted to say: Cursed. He repented and added a blessing when he said (ibid., end): HE ALSO SHALL BE BLESSED. Here is one blessing. A second (is in Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. [The blessing of Abraham (is in Gen. 28:4): AND MAY HE GRANT YOU THE BLESSING OF ABRAHAM…; the blessing of an angel is (in Gen. 32:30 [29]): AND HE (the angel) BLESSED HIM THERE; and the blessings of the Holy One (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN…, AND BLESSED HIM.] When Jacob came to bless the tribes, he blessed them with the five blessing that he had in hand and added one blessing to them, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, WHEN HE BLESSED THEM, EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1): AND THIS IS THE BLESSING. < According to another interpretation, Moses made> an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4) since it was fitting for him to bless with seven blessings corresponding to the seven altars ; (On these altars, see Numb. 23:1, 14, 29.) but only blessed them with three, as stated (in Numb. 24:10): BUT HERE YOU HAVE EVEN BLESSED THEM THESE THREE [TIMES]. The Holy One said to him: You are wicked. Your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair. Then he will bless Israel, and it is about him that Solomon has said (in Prov. 22:9): HE THAT HAS A BENEVOLENT EYE SHALL BE BLESSED (YBRK). Do not read YBRK SHALL BE BLESSED, but SHALL BLESS. This refers to Moses our Master whose eyes were fair when he blessed Israel. He also blessed them with four blessings:

Midrash Tanchuma Buber, Vayechi 16:1

(Gen. 49:28:) ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER. These are the tribes, but < it is written > elsewhere about Ishmael (in Gen. 17:20): HE SHALL SIRE TWELVE PRINCES. (Tanh., Gen. 12:15; Gen. R. 47:5.) As for the tribes, that has a basis in the structure of the world. The day has twelve hours, the night has twelve hours, the year has twelve months, < and there are > twelve planets. R. Johanan said: Were there < really > twelve tribes? Now do not Ephraim and Manasseh make fourteen? It is simply that, when Levi was numbered with them, Ephraim and Manasseh were not numbered with them. Where is it shown? Where it is stated (in the list of Numb. 1:10, which omits Levi): FROM THE CHILDREN OF JOSEPH: FROM EPHRAIM, ELISHAMA BEN AMMIHUD; FROM MANASSEH, GAMALIEL BEN PEDAHZUR. Ergo (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER, no less and no more. Even Rebekah saw {them} [these twelve], as stated (in Gen. 25:23): (Cf. Gen. R. 63:6; 97, New Version, on 49:28 (= pp. 1226—1227 in the Theodor-Albeck edition); cf. also PRK 3:1.) AND THE LORD SAID TO HER: TWO NATIONS ARE IN YOUR WOMB. Here are two. (Ibid., cont.:) AND TWO PEOPLES < SHALL ISSUE > FROM YOUR BOWELS. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (Vs. 24:) AND BEHOLD, THERE WERE TWINS IN HER WOMB. Here are ten. (Vs. 22:) AND THE CHILDREN STRUGGLED WITHIN HER. Here are twelve.

Midrash Tanchuma Buber, Vayechi 17:1

(Gen. 49:28, cont.:) AND THIS IS WHAT THEIR FATHER SPOKE TO THEM WHEN HE BLESSED THEM. EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. "Him" is not written here but HE BLESSED THEM. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:28 (= pp. 1227—1228 in the Theodor-Albeck edition); 99(100)4; Numb. R. 13:8; Cant. R. 4:7:1; cf. also Exod. R. 1:6, 16.) Why so? Because (in Gen. 49:8-22) he gave Judah the strength of a lion, Joseph the strength of an ox, (Shor. Although the Masoretic Text of Gen. 49:22, from which this allusion is taken, vocalizes this word as shur, i.e., “wall,” the present context requires that Joseph be likened to some animal.) Naphtali the lightness of a deer, and Dan the bite of a serpent. You might say that one is greater than another; < so > their commonality is < mentioned > at the end. EACH ONE WITH HIS OWN BLESSING … HE BLESSED THEM. Thus he distributed the land to them. He gave Judah the land which produces barley and Benjamin land which produces wheat. Even so, they had a commonality with each other in that they each would eat what belonged to the other. Ergo (in Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. "Unto them" is not written here but TO THEM. (Buber cites Samuel Jaffe ben Isaac Ashkenazi, Yefeh To’ar, a commentary on the Midrash Rabbah, Part I on Genesis (Venice, 1597—1606), who cites Rashi, on Gen. 24:7, and explains that “to them” (lahem) used with the verb “speak” (rt.: DBR), as opposed to its use with the verb “say” (rt.: ’MR), means that one is speaking “concerning them” rather than “with them,” which is what “unto them” (alehem) would have implied. So also Enoch Zundel ben Joseph in his commentary Ets Yosef, on Tanh., Gen. 12:16. For a suggested rendering, see the following note.) (Ibid.:) AND THIS < is how > someone like me is going to bless you, and at the place where I have stopped he is beginning. Thus it is stated (ibid.): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM. (Apart from the words AND THIS (in the sense of ALSO THIS), there is another hint there that the verse has a wider meaning in that Jacob is simply alluded to as THEIR FATHER instead of by name. Like Jacob, Moses is a father of Israel.) When Moses arose, he opened (the blessing in Deut. 33:1) with AND THIS IS THE BLESSING < WITH WHICH MOSES, THE MAN OF GOD, BLESSED THE CHILDREN OF ISRAEL BEFORE HE DIED >. < He began > from where Jacob had stopped. Ergo (in Gen. 49:28 also): AND THIS. He said these blessings for them. When did they come to pass for you? From the time that you received the Torah, about which it is written (in Deut. 4:44): AND THIS IS THE TORAH. Note the AND THIS. And also, with whatever < expression > Jacob had closed his blessing, Moses opened for them. Moses said (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS. When Isaac blessed Jacob, he said (in Gen. 28:3): MAY GOD ALMIGHTY BLESS YOU. With what did he finally close his blessing? With a calling (according to Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. So, in the case of Jacob, where his father had stopped, from there he had begun (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. Then, Jacob stopped (in Gen. 49:28) with THIS; so Moses also, when he arose to bless the tribes, began with AND THIS (in Deut. 33:1): AND THIS IS THE BLESSING. And with what did Moses close? With BLESSED ARE YOU, as stated (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU? See < how > David opened (Ps. 1:1)! With BLESSED IS THE ONE. Ergo (in Ps. 119:100): I HAVE GAINED UNDERSTANDING FROM THE ELDERS.

Midrash Tanchuma Buber, Vayechi 18:1

{Another interpretation (of Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM.} [(Gen. 50:12:) SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM.] What did they do? They embalmed him and brought him up < to the land of Israel >. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:29 (= pp. 1228-1229 in the Theodor-Albeck edition); Sot. 13a.) What is written (in Gen. 50:10)? WHEN THEY CAME TO THE THORNBUSH THRESHING FLOOR. (THE THORNBUSH THRESHING FLOOR is usually regarded as a proper name, i.e., as GOREN HA’ATAD.) Is there a threshing floor for thorns, as it says: TO THE THORNBUSH THRESHING FLOOR? It is simply that these were Canaanites who had taken their crowns and surrounded Jacob's coffin, as a threshing floor when one surrounds it with thorns. R. Eliezer says: When they saw the coffin of our father Jacob, they undid the girdles on their waists and < so > showed honor to our father Jacob. (Gen. R. 100(101):6; ySot. 1:10(17b).) R. Samuel bar Nahman said: They undid their finger joints; and our masters say: They pointed the finger at Jacob's coffin and said (in Gen. 50:11): THIS IS A SOLEMN MOURNING FOR THE EGYPTIANS. For this reason the Holy One gave them a threshing floor. (A sign of fruitfulness in what had been unfruitful, a mere thornbush threshing floor.) (Gen. 50:10:) AND HE CARRIED OUT SEVEN DAYS OF MOURNING FOR HIS FATHER. From here we learn that the time for mourning is seven days. They also give evidence for it from here (in Lev. 8:33): AND YOU SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS. And why do they carry out seven days of mourning rites? < It > corresponds to the seven days of feasting (on a joyous occasion). The Holy One said to them: In this world you have exhibited sorrow in the company of this righteous man and observed a seven-day mourning for him. In the world to come I am turning this mourning into feasting, as stated (in Jer. 31:13): FOR I WILL TURN THEIR MOURNING INTO JOY, COMFORT THEM, AND CHEER THEM IN THEIR GRIEF. Then, just as I comfort them, so I will give comfort to Zion, as stated (in Is. 51:3): TRULY THE LORD HAS COMFORTED ZION; HE HAS COMFORTED ALL ITS RUINS. HE HAS ALSO MADE ITS DESERT LIKE EDEN AND ITS DRY PLAIN LIKE THE GARDEN OF THE LORD. JOY AND REJOICING SHALL BE FOUND IN IT, THANKSGIVING AND THE SOUND OF MUSIC.

Midrash Tanchuma, Nasso 9:1

(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed? (Cant. R. 3:7:2, 4.) When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple. (Numb. R. 11:3.) But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.” (This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11.) It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord (This translation follows the common practice of substituting THE LORD for the Divine Name.) bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue, (There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4.) from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.

Midrash Tanchuma, V'Zot HaBerachah 1:1

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses, (PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard, (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5.) [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He. (Cf. Gen. R. 94:5.) From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].” (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4.) since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built]; (On these altars, see Numb. 23:1, 14, 29.) but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them. (PRK 31(suppl. 1):12.) For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

Midrash Tanchuma, Vayechi 15:1

All these are the twelve tribes of Israel (Gen. 49:28). Elsewhere it is written: Twelve princes shall he beget (Gen. 17:20). These are the number of the tribes, and the world is arranged according to that number. There are twelve hours in the day, and twelve hours in the night. Similarly, there are twelve planets, twelve months in the year, and twelve stones in the ephod. Therefore, all these are the twelve tribes.

Midrash Tanchuma, Vayechi 16:1

This is it that their father spoke unto them and blessed them (Gen. 49:28). Scripture does not say “he blessed him” but rather he blessed them. Why is this so? Because he attributed to Judah the might of a lion, to Joseph the power of a ox, to Naphtali the swiftness of a hind, and to Dan the sting of a serpent. You might argue that one was superior to the other, and so he spoke to all of them at one time, at the conclusion of his blessing, as is said: Every one according to his blessing he blessed them (ibid.).

Midrash Tehillim 112:3

Another explanation: "His offspring will be mighty in the land." This refers to Jacob, as it is said, "But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: 'Fear not, for I have redeemed you; I have called you by name, you are mine'" (Isaiah 43:1). And what was his strength? He wrestled with the angel and prevailed, as it is said, "And Jacob wrestled with the angel" (Hosea 12:5). "May the righteous flourish in their days" (Psalm 72:7) - these are the twelve tribes of Israel.

Midrash Tehillim 1:3

Another interpretation of "Happy is the man" (Psalm 1:1): This refers to the righteous men. The prophets are happy because they give form to the image of God, and to the one who plants the tree. This is what the scripture means by "For the Lord God is a sun and shield" (Psalm 84:12). Rabbi Chiya bar Abba said: "Happy are they who are like the sun, which shines forth, and like a shield, which protects." Another interpretation of "shield": This refers to the Persian Targum for a curtain that surrounds a person, protecting them from the four winds. And how do we know that it includes the fourth wind? It is written, "You crown us with loving-kindness" (Psalm 5:13). Another interpretation of "sun" and "shield": This refers to Abraham, our forefather. "Sun" refers to Abraham, as it is written, "Who raised up righteousness from the east" (Isaiah 41:2) The shield represents Abraham, as it is said, "I am your shield" (Genesis 15:1). The God represents Abraham, as it is said, "You are a prince of God in our midst" (Genesis 23:6). Grace and glory God gives represent Abraham, as it is written, "And Abram was very rich in cattle, in silver, and in gold" (Genesis 13:2). "He does not withhold good from those who walk with integrity" represents Abraham, as it is said, "Walk before me, and be blameless" (Genesis 17:1). If Scripture speaks of Abraham in this way, then when it says, "He does not withhold good from those who walk with integrity," what does it mean to walk with integrity? Rather, just as Abraham, who walked with integrity before the Holy One, Blessed be He, had a shield, so too anyone who walks with integrity before Him has a shield. After him, what is written? "Happy is the man who trusts in You" (Psalms 84:13). Abraham is not written here, but rather "man," meaning all people. David said, "Happy is the man whom You discipline, Lord, and whom You teach from Your law" (Psalms 94:12). Rabbi Yudan opened by saying, "Do not boast before the king, and do not stand in the place of great men" (Proverbs 25:6). Rabbi Yudan read it from the place where this section was closed and from the place where the previous section was opened. Rabbi Pinchas worked an extended passage from Psalms 119:100, "I understand more than the aged." At first, the Holy One, Blessed be He, blessed His world, as it says, "And God blessed them" (Genesis 1:28). Once Noah stood, He blessed him, as it says, "And God blessed Noah and his sons" (Genesis 9:1). Once Abraham stood, He blessed him, as it says, "And God blessed Abraham in everything" (Genesis 24:1). What is the meaning of "it will be a blessing"? Rav Nachman said that He handed the blessings over to him and said, "Until now, I have been required to bless the world, but from now on, the blessings are in your hands, and whomever you bless will be blessed." Once Isaac stood, he blessed him, as it says, "And Abraham gave everything he had to Isaac" (Genesis 25:5). What did he give him? Rabbi Yehuda, Rabbi Nechemia, and the Rabbis (said): Rabbi Yehuda said it was the firstborn. Rabbi Nechemia said it was a blessing. And the Rabbis said it was burial and a deed of inheritance. Rabbi Levi said in the name of Rabbi Chama: they only gave him gifts. And why didn't they give him a blessing? It is like a king who had a garden and gave it to a tenant, and in it were all kinds of trees intertwined with each other, one of the Tree of Life and one of the Tree of Death. The tenant said, "If I water the Tree of Life, the Tree of Death will live with it. And if I do not water it, how will the Tree of Life live?" The tenant returned and said, "This year I will complete my tenancy and go, and what do I care about the king's garden?" Abraham said, "I will not bless Isaac now because the children of Ishmael and the children of Keturah are now being blessed." I am flesh and blood today, but tomorrow I will be in the grave, and what needs to be done in his world will be done. When Abraham died, God revealed Himself to Isaac and blessed him, as it says, "After Abraham's death, God blessed Isaac his son" (Genesis 25:11). And so He did to Jacob, as it says, "God appeared to Jacob again when he came from Paddan Aram, and He blessed him" (Genesis 35:9). And Isaac stood and blessed Jacob with giving, as it says, "May God give you of the dew of heaven" (Genesis 27:28), and he sealed it with a call, "And Isaac called Jacob, and he blessed him" (Genesis 28:1). Jacob stood to bless the tribes and began with what Isaac had sealed. This is what is written, "And Jacob called to his sons and said" (Genesis 49:1), and he sealed it with this, as it says, "And this is what their father said to them" (Genesis 49:28). Moses stood to bless Israel, and said, "Jacob is the firstborn of the Holy One, blessed be He," and he began with a call and sealed it with "And this is the blessing" (Deuteronomy 33:1), and he sealed it with "Happy are you" (Deuteronomy 33:29). When David stood, he opened with "God is my Lord," and sealed it with "Blessed are You, God" (Psalms 118:27).

Midrash Tehillim 81:1

... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah. I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace. He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning. He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name. So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life! You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)

Shir HaShirim Rabbah 4:7:1

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). “All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it. (Unlike his father and grandfather, all his offspring were righteous.) What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2). Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary? (In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him.) It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day. Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he (Moses) then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another. What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi? (The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25).) Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them, (When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron.) and one said: It was because it delineated the genealogy of Moses and Aaron. (Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi.) We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna (This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above.) who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy. (They married only with families that could prove they were of pure lineage.) Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died, (Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure.) authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This (Yabetz) is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This (Yabetz) is Otniel. It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case: (Since in the future they will all be comparable to pure gold, as envisioned by Zechariah.) “All of you is fair, my love, and there is no blemish in you.”

Sifrei Devarim 342:4

Variantly: "And this is the blessing": This is what he (Moses) added to the first blessing, whereby they were blessed by Jacob his father, viz. (Bereshith 49:28) "And this is what their father spoke to them and blessed them." We find, then, that from the place where our father Jacob concluded blessing his sons — from that place, Moses began to bless them, viz. "And this is the blessing." Variantly: "And this is the blessing": This adds to a previous (blessing). And which is that? (Psalms 90:1) "A prayer of Moses, the man of G-d." And we still do not know whether the prayer preceded the blessing or the blessing preceded the prayer. "And this is the blessing" indicates that the prayer preceded the blessing and not that the blessing preceded the prayer.

Vayikra Rabbah 21:6

Rabbi Yudan interpreted the verse regarding the High Priest upon his entrance into the Holy of Holies. (He interpreted the verse “for with stratagems you shall wage war for yourself” as alluding to the bundles [ḥavilot] of mitzvot that the High Priest would have when he entered the Holy of Holies. ) He has bundles upon bundles of mitzvot accompanying him. With the merit of the Torah, “this is [vezot] the Torah” (Deuteronomy 4:44); with the merit of circumcision, “this is [zot] My covenant” (Genesis 17:10); with the merit of Shabbat, “happy is the person who performs this…[who keeps the sabbath from its desecration]” (Isaiah 56:2); with the merit of Jerusalem, “this is [zot] Jerusalem” (Ezekiel 5:5); with the merit of the tribes, “this is [vezot] what their father spoke to them” (Genesis 49:28); with the merit of Judah, “this is [vezot] for Judah” (Deuteronomy 33:7); with the merit of Israel, “this [zot], your stature” (Song of Songs 7:8); (Song of Songs depicts the relationship of a woman and her lover, a metaphor for the relationship between Israel and God. This verse refers to the woman, to Israel.) with the merit of contributions, “this is [vezot] the contribution” (Exodus 25:3); with the merit of the tithes, “[bring all the tithes to the storehouses…] test me now with this [bazot]” (Malachi 3:10); with the merit of the offerings, “with this [bezot] Aaron shall come, […with a young bull as a sin offering, and a ram as a burnt offering].”

Musar

Different Jewish communities had varying customs regarding the number of stitches in the phylacteries housing, based on the number of tribes, with Maimonides allowing for 10 or 14 stitches. The Ari Zal explained that the twelve gates in Heaven correspond to the twelve tribes, allowing for the coexistence of different customs. Each tribe's prayers ascend through their specific gate, leading to different nuances in liturgy, while all tribes pray to the same God. Retaining individual customs is important, as the tribes are not known today. Liturgical details in the Talmud are valid for all tribes, but individual differences are worth preserving. David's blessings for the Jewish people were seen as the most comprehensive.

Shenei Luchot HaBerit, Torah Shebikhtav, V'Zot HaBerachah, Torah Ohr 6

The author tries to demonstrate at this point that the statement of our sages (Bereshit Rabbah 100,13) that Moses' blessings commenced with the words with which Jacob's blessings concluded, whereas David's blessings commenced with the words with which Moses' blessings ended indicate that David's blessings for the Jewish people were the most comprehensive.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 46

Originally it was customary to make twelve stitches when sewing together the upper and lower parts of the housing of the phylacteries. This corresponded to the twelve tribes. Maimonides, in Hilchot Tefillin 3,10 allows for either 10 or 14 stitches. The Ari Zal noted that there were different customs in this matter. Jews from Italy, Spain, North Africa and Eastern Europe had different customs in that regard. Since there are twelve gates in the Heavens corresponding to the twelve tribes, the Ari Zal did not see any reason why these customs could not co-exist. This is all based on Ezekiel. Every tribe's prayer is perceived as ascending to Heaven via his particular gate. This does not mean that all these gates are of the same size, nor that access to them is equally easy. In view of this we understand why the various tribes have different nuances in their respective liturgy, though they all pray to the same G–d. Everybody has to retain his particular custom since nowadays we do not know who belongs to which tribe. Concerning the liturgical details found in the Talmud, these are equally valid for all the tribes, however (When the Torah stresses in 49,28 that Jacob blessed each of his sons according to his particular blessing, no doubt this is meant to emphasize that despite the fact that all the sons together were extensions of Jacob, there were individual differences and that these individual differences were worth preserving.) .

Quoting Commentary

רֹא־הַקֹּדֶשׁ (With this) shall Aaron come into the holy place, is a reference to the secret of the covenant established with the Torah, as indicated by the word "zoth" used in Genesis 9:17. This connection is further explained in various places in the Torah, emphasizing the importance of observing the law and the blessings that come from it, as seen in the blessings bestowed upon the tribes of Israel.

Abarbanel on Amos 1:11:1

The prophet then goes on to decree regarding Edom. I already explain the meaning of the three sins of Edom. The first was that in the days of Esau, he pursued Jacob his brother. The second sin was in the days of Moshe Rabbeinu when the Israelites sought to pass in Edom's land they didn't allow them to pass through and threatened (Bamidbar 20:18) lest a sword come to greet you. The third sin occured during the destruction of the first Temple (Psalsm 137:10) as it says "Gd remembers regarding the sons of Edom, the day of Jerusalem that they said Aru, aru" and the fourth sin was that the Edomite descendants, who were the Romans destroyed the second Temple and spilled the blood of the Judeans like water around Jerusalem. And the prophet Amos says about this "for the three sins of Edom..." The explanation is that the prophet says "he pursued his brother with a sword" this refers to the first sin of Esau pursuing Jacob to do evil to him because even though he wasn't able to harm him, his intention was murder. The second sin is referenced by Amos's statement "he curbed his mercy". The third sin is referenced by "his anger raged unceasing" and refers to the destruction of the first temple and possibly here the word "l'ad" or "unceasing/forever" comes from the same root as in (Breishis 49:27) where the word "ad" means the spoils of the war, and during the destruction of the first temple, Edom came to Jerusalem to take the spoils. And regarding the destruction of the second Temple and the extended exile and the all the tragedies that Judah has borne from the nation of Edom, the prophet says "his fury lasted forever" and the word "netzach/forever" references the length of the exile. But, I also gave a different explanation that can be correct where the three sins that are overlooked refer to the three more serious trangressions which are idolatry, immorality and murder and the fourth references their persecution of Israel. In which case they were certainly deserving of punishment for the first three sins alone but were only punished for the fourth. And the fourth sin is mentioned in the pesukim. The prophet says "he pursued his brother with the sword" this was when Israel passed them in the desert and Edom came out to meet them and Moshe Rabbenu sent them word of peace "thus said your brother Israel" and Edom in their cruelty, curbed their compassion and their brotherly feelings and chase them with the sword. And they continued to display rage and animosity towards the nation of Israel that lasted eternally even after Israel settle in their land Edom continually acted as an enemy. And therefore, Gd decreed that midah k'neged midah, deservingly, since their animosity towards Israel was everlasting, Gd would also harbor animosity towards them eternally.

Ibn Ezra on Deuteronomy 33:1:1

AND THIS IS THE BLESSING. This blessing is similar to the blessing of Jacob. (It speaks of the future. See I.E. on Gen. 49:1 (Vol. 1, p. 419).)

Rabbeinu Bahya, Bamidbar 16:30:1

ואם בריאה יברא ה', “But if the Lord will display a totally new phenomenon, etc.” The reason Moses used the term בריאה, which reminds us of the creation of the universe out of no pre-existing raw materials was that he wanted to emphasize that the miracle about to occur was equal in dimension to that which was required to bring the universe into existence. It appears that the Torah should really have written: ואם בריאה יברא אלו-הים, using the attribute of G’d which He employed when starting the creative process, instead of the attribute י-ה-ו-ה which Moses employed here. After all, Moses threatened that the attribute of Justice was poised to strike these people. It was this attribute which orchestrated the sinking into the earth of Korach and associates in verse 32. However, it was not Moses’ style to invoke the attribute of Justice against the people, even against rebels of the type of Korach and cohorts. The reason he never did so was that his entire prophetic mission was under the aegis of the attribute י-ה-ו-ה, the attribute of Mercy. This is why he had said earlier (verse 28) “through this you will know that Hashem has sent me.” He meant that the attribute זאת would inform the people that Moses’ mission was at the behest of Hashem. (compare our author on Genesis 49,28 and Exodus 6,3). The sin of these men had been extraordinary in its undermining the whole basis of Moses as G’d’s delegate and faithful communicator of G’d’s words at the people’s own request as we know from Deut. 5,22. In Exodus 34,10 G’d had already allowed for the possible demon-stration of miracles which parallel those performed at the outset of creation when He had said: “in the presence of the entire people I will perform wonderful deeds the likes of which have not been created anywhere on earth, etc.” Moses considered that the time had arrived for G’d to demonstrate such a miracle. This was a practical demonstration of the principle עת לעשות ה' הפרו תורתך, “at a time when something has to be done to demonstrate the power of the Lord, when they have breached Your Torah.” (Psalms 119,126). At this juncture it was not enough to orchestrate the punishment of these people through one of G’d’s agents, intermediaries such as angels, but He Himself had to be involved in that demonstration. The situation was similar to that prevailing prior to the slaying of the Egyptian firstborn by G’d Himself when the Torah had written (Exodus 12,23) “and י-ה-ו-ה, i.e. G’d’s essence will traverse the land of Egypt to smite Egypt, etc.” Our sages (Haggadah shel Pessach) interpreted these words to mean that no angel of whatever rank would orchestrate that plague but that G’d Himself, personally, would do this. Moses concluded his prediction here with the words: “then you will know that these men had provoked Hashem.” You will note that Moses employs the expression תדעון, וידעתם, “i.e. “definitive knowledge” both at the beginning and at the end of his prediction. He hinted that just as if the people had not been redeemed after the plague of the slaying of the firstborn that would have been a desecration of the Lord’s name, so non-occurrence of the phenomenon which Moses now predicted would also be a desecration of the Lord’s, name by him, Moses. (Compare what author wrote on Exodus 11,4).

Rabbeinu Bahya, Bamidbar 6:24:2

A Midrashic approach: The word יברכך implies being blessed with material wealth; the word וישמרך implies that the recipient is preserved so that he can perform G’d’s commandments as a result of the material wealth G’d has blessed him with. The words יאר ה' פניו אליך , mean that G’d may grant you the kind of children who are full of Torah knowledge. The Midrash bases this insight on Proverbs 6,25 כי נר מצוה ותורה אור, “for like a single candle lighting a narrow area is the performance of a single commandment, whereas the performance of the Torah in all its aspects provides great light.” Furthermore, the same words include the blessing that “from you will stem priests who in turn will illuminate the Altar in the Temple,” as it is written in Maleachi 1,10 ולא תאירו מזבחי חנם, “you will not light up My Altar without recompense.” We have another verse supporting this point in Leviticus 6,5 where the Torah writes: “and the fire on the Altar will never be extinguished.” Concerning the precise meaning here of the word ויחונך, Rabbi Chiyah the great taught that it means that the Lord will make His camp near you (from the root חנה). Another approach holds that the word promises that G’d will make prophets descend from your loins; that school of thought bases itself on the verse in Zecharyah 12,10 ושפכתי על בית דוד ועל יושבי ירושלים רוח חן ותחנונים, “I will pour out over the house of David and over the people of Jerusalem a spirit of pity and compassion.” These are the ingredients which we think of when we think of prophets. Still another approach sees in the word ויחונך a reference to grace in the sense of being held in esteem, being appreciated. The word appears in that meaning in Esther 2,17 where we are told that all who saw Esther, including the king, immediately formed this positive opinion of her. On the final verse, ישא ה' פניו אליך וישם לך שלום, “may the Lord raise His countenance toward you and grant you peace,” we must compare the meaning of this expression to Deut. 10,17 אשר לא ישא פנים ולא יקח שוחד, “Who does not play favourites nor accept bribes.” How can we reconcile these two apparently contradictory concepts of asking the very same G’d whom we applaud for not playing favorites in Deut. 10,17 to play favourites with the entire Jewish people in the priestly blessing formulated by the same G’d? [The word ישא has to be translated then as “will forgive.” Ed.] If the victim of an unfavorable decree has repented before the decree has been sealed his repentance is effective. If not, such as in Deut. 17,10 it is not. A second approach to the first verse. The word יברכך implies being blessed with sons, the word וישמרך implies being blessed with daughters who require additional protection and safeguarding on the part of their parents. This is reflected in the promise in Psalms 121,5 ה' שומרך, ה' צלך על יד ימינך, ”the Lord is your guardian; the Lord is your protection, at your right hand.” The verse יאר ה' פניך אליך describes the element life which is associated with light, such as in באור פני מלך חיים, “in the light of the king’s face there is life” (Proverbs 16,15). The word appears in a similar connotation in Psalms 67,2 אל-הים יחננו ויברכנו יאר פניו אתנו סלה, ”May G’d be gracious to us and bless us; may He illuminate us with His face, Selah.” Concerning the last verse of the blessing(s)ישא ה' פניו אליך , this means that “in every direction you turn may G’d arrange for you to find peace and harmony and be protected from all unpleasant happenings.” This is a form of G’d’s personal benevolent supervision of our fates generally referred to as השגחה פרטית. We find the reverse of this threatened by G’d as part of threats of the prophet Isaiah when he quoted G’d as saying: “I am going to turn My watchful eye away from you (G’d refusing to hear our prayers)” (Isaiah 1,15). In Berachot 20, the sages derive from the wording ישא ה' פניו אליך that although when you look at this verse superficially you get the impression that it contradicts the verse where G’d says that He does not play favorites, using the word לא אשא פנים this way is misleading. All that is meant is that G’d will lift our countenances, i.e. respond to our first having raised our face to Him in prayer and supplication. This is not what is called “playing favorites,” i.e. using double standards. This idea is even reflected in the text of the Torah. We read in Deut. 8,10: “you will eat and be satisfied and you will bless the Lord your G’d.” Assume that father, mother, and children assemble around the family table to consume their daily meal and they find that there is not enough to sate even one of them, never mind all of them. They will turn their faces to G’d, and each one will hold back and help himself to a minimum making sure there will be enough to go around. When G’d observes such conduct, He will most certainly be affected by it and make sure that in the future this family will not be lacking for anything. This is also the deeper meaning behind the famous line in Song of Songs 3,7 that Solomon’s bed was watched over by 60 guards. Did then Solomon need these guards? Was he in danger of attacks by assassins, by terrorists? What is meant by these words is that the priestly blessing which comprises 60 letters was engraved on the edge of Solomon’s bed. Another explanation of this line in Song of Songs: the bed mentioned in Song of Songs is not that of King Solomon at all. It is the “bed” of He who owns peace, i.e. G’d. The “bed” is the Holy Temple; The reason the Temple is compared to a bed is that just as the function of the bed is for those on it to practice the commandment of increasing the human population of the world, so it was a propensity of all the furnishings in the Temple to increase and multiply. We have a glimmer of this in Kings I 8,8: “the staves (attached to the Holy Ark) were growing longer so that they would wind up being visible in the Sanctuary in front of the Shrine. A verse indicating something similar is found in Chronicles II 3,6 where Ezra describes the gold of the Temple as זהב פרוים, understood to mean “gold which had the capacity to multiply, which produced fruit.” A third scriptural verse which at least alludes to this phenomenon as far as the materials used for the Temple is concerned is found in Kings I 7,2 where the entire Temple is described as בית יער הלבנון, "The Lebanon Forest House,” suggesting that just as a forest and its trees keep growing, so the Temple would keep expanding. The next words in that verse in Song of Songs, i.e. כלם אחוזי חרב, “all of them trained in warfare, i.e. “swordsmen,” refer to names of the Lord. The words following i.e. איש חרבו על ירכו, “each one with his sword on his loins”, beg the question what the ירך, the seat of a man's semen has to do in this verse. The answer is that these words describe that even if Solomon (symbol of the Jewish people) had frightening dreams at night, dreams during which he (they) felt in immediate danger, thanks to the encouragement derived by the proximity of all these names of G’d the people would rouse themselves in the morning, go to the Synagogue, and shake off any fear experienced during the night in a nightmare. They would find the effects of the dream dissolve without any further ado. In order to provide the Jewish people in the desert with this remedy, G’d instructed Aaron and his sons to bless the people in the way the Torah specified. G’d said: “in the past when I needed to extend a blessing to My creatures I would bless Adam and Chavah, as we know from Genesis 1,28 ‘G’d blessed them saying be fruitful and multiply etc.’” G’d blessed Noach when the latter was in need of such as blessing as we know from Genesis 9,1: “G’d blessed Noach and his sons.” He blessed Avraham as we know from Genesis 25,1: “G’d had blessed Avraham with everything.” From Avraham’s time on, G’d changed His mode of administering blessings directly and assigned the task to Avraham saying to him: “become a source of blessing” (Genesis 12,2). Avraham responded by siring two sons, Ishmael and Yitzchak. Avraham failed to bless either of them. In order to understand Avraham’s failure to bless either one of his sons, let us illustrate this by means of a parable. A king who owned an orchard entrusted it to a profit-sharing farmer to look after it. The orchard in question contained within it right in the center two trees, one of which contained the elixir of life whereas the second one contained a poison which would kill. The farmer was in a quandary, saying to himself that if he watered both trees he would further the growth of the deadly tree. If, on the other hand, he did not water either tree he would cause the elixir of life to die out. He decided to serve out his contract and to leave the decision of what to do to the king, the owner, after he himself had bowed out of the picture. The “king” in the parable is G’d. The “orchard” is earth. The “farmer” is Avraham, and the two trees, the elixir of life and the poisonous one, are Yitzchak and Ishmael respectively. Avraham said to himself: “if I bless Yitzchak, Ishmael will demand to be blessed also. Seeing that he is wicked, I cannot do that. I prefer to pass and not exercise my discretion. After all, I am only flesh and blood, not all-knowing like the Lord.” What happened? After Avraham had died we find that the Torah records that G’d bestowed the blessing He had first given to Avraham on his son Yitzchak after his father had died (Genesis 25,11). Yitzchak in turn blessed Yaakov. Yaakov blessed all his twelve sons as we read in Genesis 49,28 “all these (aforementioned ones) are the twelve tribes of Israel and this is what he had said to them when he blessed them.” From that point on, G’d said to Moses: “the blessings are at your (Israel collectively) disposal. The priests shall be the ones to administer them (Based on Tanchuma Nasso 9).

Rabbeinu Bahya, Devarim 33:1:4

A Kabbalistic approach: when Solomon concludes the Book with the words תנו לה מפרי ידיה, “let her enjoy the fruit of her hands,” he refers to the virtue he had commenced with, i.e. “who can find a woman of valor?” Solomon wanted to seal his Book with the virtue which is the “seal” of the בנין, the structure comprised by the various emanations, its seal being the emanation חכמה [the simile with which he described the woman of valor. Ed.]. Seeing that the Jewish people had heard the Torah out of the fire and the prophet Chabakuk 3,10 referred to this experience saying נתן תהום קולו, “the deep gave forth loud roars” [see the whole verse, Ed.], Solomon arranged the praises of the Torah/wisdom in the order of the 22 letters of the aleph bet. The meaning of the concluding verse: “give to her of the fruit of her hands,” is a call to bestow a blessing on the emanation חכמה, also known as Torah. The whole idea is similar to what the sages said in Avot 3,7 תן לו משלו שאתה ושלך שלו, “give to Him part of what is His, for you yourself and all that is yours are really His.” The words ויהללוה בשערים מעשיה, “and let her accomplishments praise her in the gates,” are a reference to what the blessing consists of. David also used the words ברכה and הלול, in the same verse (Psalms 104,35) when he said ברכי נפשי את ה' הללוי-ה, “let my soul bless the Lord, Hallelujah.” Even though every human being is himself the beneficiary of G’d’s blessing, G’d nonetheless desires blessing uttered by human beings. He specifically commanded this when He said (Deut. 8,10) “you shall bless the Lord your G’d.” Isaiah tells us that “for whoever blesses himself in the land shall bless himself by the true (אמן) G’d.” (Isaiah 65,16) You should pay heed to the saying of the sages (Sotah 38) “he (the priest) who utters a blessing will in turn be blessed.” The reason is that by blessing the people in the name of the Lord, he (the priest) has included Everybody i.e. G’d, in his blessing. It is well known that the whole idea of bestowing a blessing is to contribute to the continued existence of the universe. This is why G’d bestowed blessings immediately after He had created certain phenomena, especially living creatures which are very fragile as compared to inert phenomena. [This is why we find already in Genesis 1,20 when the first living creatures were produced by the waters, that G’d felt compelled to bestow a blessing on them. Perhaps the absence of such a blessing for the vegetation on the third day is the reason we have non-fruit-bearing trees. Ed.] The reason that the whole Torah commences with the letter ב instead of the letter א for instance, is that it wanted to begin with an allusion to blessing. G’d blessed Adam, i.e. the human species (Genesis 1,28); He blessed Noach and his children (Genesis 9,1, the remnants of the human species). Only with the advent of Avraham (described by our author as ראש האמונה, “the father-figure of all true faith”) did G’d transfer the ability to bless to him and his descendants as we know from Genesis 12,2. Instead of telling Avraham that he would be blessed, ברוך, He told him that he himself would originate blessings, i.e. והיה ברכה, “become (a source of) blessing.” Ever since, the righteous have become the “sources” of blessings (or distributors directing blessings). This was how Yitzchok viewed himself when he said: “let me bless you in the presence of the Lord before my death.” He meant that if he did not transfer the power to bless given to him, it would die with him as he was conscious of the responsibility entailed by this power to bestow blessing (compare Genesis 27,7). At this point, Moses makes use of this power, just as had Yaakov before his death (Genesis 49,28). The remarkable thing (from a kabbalistic point of view) is the use as an introduction of the word זאת on both occasions. This is also why the sages said that Moses continued where Yaakov had left off (Devarim Rabbah 11,1) — Yaakov concluded with וזאת ( וזאת אשר דבר להם אביהם )and Moses began with וזאת (וזאת הברכה).

Rabbeinu Bahya, Devarim 33:1:7

A kabbalistic approach: The words: “and this is the blessing,” are a reference to the תרומה, the gift, the Torah, and the covenant, all of which have been introduced with the word זאת on different occasions. (compare Exodus 25,3; Deuteronomy 33,1; Isaiah 59,21). This is why Moses commenced his blessings at the point where our patriarch Yaakov had left off. I already elaborated on this in connection with Genesis 49,28.

Rabbeinu Bahya, Shemot 15:3:5

A kabbalistic approach to the words זה א-לי ואנוהו. The word זה (as well as the word זאת) is a name of the Shechinah. Examples are 13,8 בעבור זה עשה לי, “He did it for me on account of זה.” In Genesis 49,28 we read וזאת אשר דבר להם. In Leviticus 26,44 we read: ואף גם זאת בהיותם בארץ אויביהם; these verses demonstrate that the Shechinah is with the Jewish people in all the exiles. This is why we read in Exodus 13.19 that “the angel of G’d journeyed with the Israelites,” as this presence orchestrated the salvation. This is also the meaning of the line in Exodus 23,21 -which is both promise and warning- כי שמי בקרבו, “for it (the angel, i.e. Shechinah) contains My name.” This “name” is what David referred to in Psalms 114,7 as אדון חולי ארץ, “the Lord who was present at the beginnings of the earth.” These considerations prompted Moses to mention עזי וזמרת י-ה, referring to G’d by His name י-ה, something totally uncharacteristic of Moses. Even though we do find that after the battle against Amalek Moses did mention that name of G’d (Exodus 17,16) where he spoke of כי יד על כס י-ה, we need to remember that in that context Moses made the point that G’d’s name as י-ה is incomplete just as the word כס for throne is incomplete and should have been כסא. While an Amalek exists in this universe, G’d, i.e. His name and His Kingdom, cannot be complete. The reason that Moses did mention that name is because it represents the attribute of Justice. This is also why David uses this name in Psalms 130,3 where he says אם עונות תשמור י-ה מי יעמוד, “if she will keep track of sins (the attribute of Justice) who can possibly survive?” The word תשמור in that line is not a masculine second person future, but a feminine third person future, i.e. an indirect reference to the feminine attribute of Justice. In Psalms 118,18 David discusses the same theme when he writes that the attribute י-ה, though it had disciplined him severely, had not delivered him to the angel of death.” Again the name י-ה appears as the attribute of Justice. We find the same in Psalm 94,12. In Bereshit Rabbah 92,1 the author emphasizes that David does not mention the tetragrammaton when speaking of the afflictions endured by those whom the Lord disciplines, but he rather refers to the source of these afflictions as י-ה. Here too the word תיסרנו should not be understood as “You discipline him,” but as “whom the attribute י-ה disciplines.” We may picture someone as standing in front of a judge who pronounces judgment upon him. Thus far Bereshit Rabbah.

Rabbeinu Bahya, Shemot 24:17:1

ומראה כבוד ה' The words 'ומראה כבוד ה are an expression for the Shechinah. Our sages refer to the phenomenon as שכינה, whereas the Torah calls it 'כבוד ה'. When we read in Psalms 85,10 לשכון כבוד בארצנו, “to make His glory dwell in our land,” the reference is to the Shechinah, which is also another name for the attribute of Justice known as יד, the attribute (tool) used by G’d to create the universe. This is what Isaiah 45,7 had in mind when he said ואת כל אלה ידי עשתה, “My hand has made all these (phenomena).” All the phenomena which between them make up the universe were described by the prophet simply as אלה, “these.” All of these are creations of the attribute of Justice. This is why Isaiah 66,2 refers to them as ויהיו כל אלה “all of these (phenomena) came into existence.” We find similar expressions in connection with the creation of the universe in Genesis. The word אלה appears in Genesis 2,4 אלה תולדות השמים והארץ, “these are the products of the heavens and the earth.” The word אלה in that verse includes all that had been created both in the celestial spheres as well as what had been created in the terrestrial spheres. Even when enumerating these phenomena in detail we find the expression אלה describing them. These are the phenomena in question in detail: “light, darkness, the Torah, Justice, the in-gathering of the exiles, Israel, the earth’s produce, rainfall. There is a verse describing each phenomenon as a product of G’d’s creative activity, Isaiah 45,7 writing: “I form light and create darkness, I make weal and create woe; I the Lord do all these things." The verse describing G’d as creating the Torah is found in Exodus 20,1 וידבר אלו-הים את כל הדברים האלה, “G’d said all these things.” Justice is referred to in 21,1 ואלה המשפטים אשר תשים לפניהם “and these are the judgments you are to set before them.” The word אלה appears in conjunction with Israel in Genesis 49,28 כל אלה שבטי ישראל שנים עשר, “all these are the tribes of Israel, twelve in number.” The word אלה occurs in connection with the in-gathering of the exiles in Isaiah 49,12: הנה אלה מרחוק יבואו והנה אלה מצפון ומים ואלה מארץ סינים, “here: ‘Look these are coming from afar, these from the north and the west; all these from the land of Sinim.’” We have another verse on this subject in Zecharyah 8,12: ואמרת בלבבך מי ילד לי את אלה ואני שכולה וגלמודה גולה וסורה ואלה מי גדל הן אני נשארתי לבדי, אלה איפה הם? “And you will say to yourself, ‘who bore these for me when I was bereaved and barren, exiled and disdained; by whom then were these reared? I was left all alone- and where have these been?’” We have a verse in which the word אלה also appears in connection with the earth’s produce, i.e. Zecharyah 8,12: כי זרע השלום הגפן תתן פריה והארץ תתן את יבולה והשמים יתנו טלם והנחלתי את שארית העם הזה את כל אלה, “but what it sows shall prosper; the vine shall produce its fruit, the ground shall produce its yield, and the skies shall provide their dew. I will bestow all these things upon the remnant of this people.” The rain too is mentioned in a verse containing the word אלה in Jeremiah 14,22: היש הבלי הגוים מגשימים ואם השמים יתנו רביבים הלא אתה ה' אלו-הינו ונקוה לך כי אה עשית את כל אלה, “Can any of the false gods of the nations give rain? Can the skies of themselves give showers? Only You can, O Lord our G’d! So we hope in You for only You made all these things.”

Rabbeinu Bahya, Shemot 25:2:9

A Kabbalistic approach: the words ויקחו לי תרומה may be understood as an invitation for the כנסת ישראל, the spiritual concept of the Jewish nation to gather around G’d. They are to be considered as a gift to G’d, collectively. It is the כנסת ישראל which is referred to by the word זאת in verse 3. This is why the Torah wrote here: וזאת התרומה אשר תקחו מאתם, “and this is the gift you are to take from them.” The word וזאת is also featured in Genesis 49,28 where I have explained this in detail. We have a verse in Psalms 118,23 מאת ה’ היתה זאת, “the זאת is from Hashem,” which makes a similar point. The reason for the wording ויקחו לי “let them take for Me,” is that it is an invitation to bring together the celestial forces with those on earth and vice-versa. Seeing that in all such matters the driving force is the heart and the mind, the Torah states that in order to attain such an objective it is necessary מאת כל איש אשר ידבנו לבו, “for every such person to be motivated by his heart.”

Rabbeinu Bahya, Vayikra 16:3:3

A kabbalistic approach: The word בזאת is a reference to כנסת ישראל, the spiritual concept represented by the Jewish people. The word יבא is proof that this is what the verse has in mind, i.e. that there will be a spiritual ascent leading to קדש, “sanctity,” i.e. the domain of true wisdom, the second highest emanation immediately below that of כתר. This emanation is the source of all blessing, and it is what David referred to when he wrote in Psalms 134,2: שאו ידיכם קודש וברכו את ה', “raise your hands towards the Sanctuary and bless the Lord” (normal translation). The sages steeped in mystical lore who were quoted in Vayikra Rabbah 21,5 mean that whenever the Torah mentions the word זאת, this occurs in connection with Israel fulfilling a commandment, such as the commandment of circumcision in Genesis 17,10 or the commandment of fulfilling the Torah in its entirety (Deut. 4,44), etc., etc. When the Torah uses the expression בזאת here, it emphasises that the measure of success Aaron (or any High Priest) may expect to accompany him on this Holy Day in his Holy Task are the “bundles” of commandments performed by the Israelites which he will “present” to the Lord on that occasion. The sacrificial offerings, are of course, included in the “bundles” of commandments as the word זאת here is followed by a list of these offerings. All of these “bundles” have one single destination, to be presented to the highest, the tenth of the emanations, to כתר on the way to Hashem.

Rabbeinu Bahya, Vayikra 26:44:5

A kabbalistic approach: The words ואף גם זאת are meant to include the כנסת ישראל the spiritual concept of the people of Israel. [The word אף then is understood as “also.” Ed.] The כנסת ישראל is known as זאת, as we know from Psalms 118,23 מאת ה' היתה זאת, “the כנסת ישראל emanated from the Lord,” (as well as from Genesis 49,28), and the verse would contain a promise that wherever the physical people of Israel would be exiled to an element of the Shechinah would remain with them. This is the deeper meaning of the words in verse 44: “I will not despise them and reject them to the point of totally destroying them.” This idea is also reflected in the hymn composed by Assaph (Psalms 80,15) “look down from heaven and see; take note of this (זאת) vine.” The words “look down from heaven and see,” are similar to Kings I 8, 32 ואתה תשמע השמים, “and You will listen (to the prayer) from heaven.” The words ופקד גפן זאת, “and take note of this vine,” should be understood as “and take not of the vine of זאת,” i.e. of the כנסת ישראל known as זאת. Among his other words Assaph also explained here that this vine known as זאת is well known through the wickedness referred to in verse 14 of the same Psalm as חזיר מיער, where the letter ע is suspended. The suspension of that letter is supposed to allude to the religion of the Romans. I have already mentioned this in connection with Genesis 36,31 about the kings of the Kingdom of Edom who preceded the first Jewish king. (See verse 39 there commencing with the words: “A Midrashic approach”. Ed.).

Ramban on Deuteronomy 33:1:1

AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF G-D BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. It states the man of G-d in order to indicate that his blessing will be fulfilled because he was the man of G-d, and the prayer of the upright is His delight. (Proverbs 15:8.) Now Scripture calls Moses our teacher the man of G-d, and so also the rest of the prophets, (The Sifre, Brachah 342, lists eighteen prophets of whom Scripture speaks as ‘men of G-d.’) Elijah, (I Kings 17:18.) and others, (Those not identified by name. Thus: And there came a man of G-d to Eli (I Samuel 2:27), and other similar cases.) but it does not state “the man of the Eternal;” instead it says Moses the ‘servant’ of the Eternal. (Joshua 1:1. Moses is the servant of the Eternal Who has created everything, and Moses’ conception of Him was like that of a servant who is afraid to behold his master. Moses was also the man of G-d, since all his deeds and words came by command of the Almighty (Ma’or V’shamesh).) The reason is known to every student learned in [the mystic lore of] the Torah. So also by way of the Truth, [the expression ‘v’zoth habrachah’ (and this is the blessing) means that] “v’zoth is the blessing” [as explained further on], for From the Eternal has ‘zoth’ (this) come. (Psalms 118:23. — “By way of the Truth,” another name for the teachings of the Cabala, thus begins a new thought of Ramban. First he intimated that the reason for Scripture stating the man of G-d and not “the man of the Eternal” is known to every student of the mysteries of the Torah. And now he begins to explain, on the basis of the Cabala, the unique expression of v’zoth habrachah.) Similarly it is said in the case of Jacob, ‘v’zoth’ (and ‘this’ is) what their father [Jacob] spoke unto them. (Genesis 49:28.) It was this blessing that David meant when he said, ‘Zoth’ (this) came to pass unto me, because I have kept Thy precepts, (Psalms 119:56.) alluding to Zion the city of David, for there the Eternal commanded the blessing, even life forever. (Ibid., 133:3.) The student learned in the mysteries of the Cabala will understand. Our Rabbis meant this secret in their interpretation in Bereshith Rabbah: (Bereshith Rabbah 100:13.) “‘v’zoth’ (and this is) what their father spoke unto them. (Genesis 49:28.) A man like me is destined to bless you, and, from the very place where I [Jacob] concluded — from there will he begin. At the moment Moses our teacher rose to bless them, he began with ‘v’zoth habrachah’ (and this is the blessing) — from the very place where their father concluded. This then is the meaning of the expression ‘v’zoth’ what their father spoke unto them (Genesis 49:28.) [their father Jacob told them that the next blessing they receive would be from a man who will begin with v’zoth — v’zoth habrachah]. He [i.e., the patriarch Jacob] said to them: When will these blessings reach you? From the time you accept the Torah, in which is written, ‘V’zoth’ (And this is) the Law etc. ” (Above 4:44.) For this word zoth alludes to the blessing which is the Torah, and this is the covenant, as it is written ‘Zoth’ (this is) My covenant. (Genesis 17:10.) I have already mentioned this. (Ibid., 2:20 (Vol. I, p. 79); Exodus 25:3 (Vol. II, pp. 437-438).)

Ramban on Deuteronomy 33:6:1

LET REUBEN LIVE. Rabbi Abraham ibn Ezra commented that “he began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers, (In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory.) and their prince, too, being killed [in the affair].” In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague. (In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory.) In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand, (In the first census the Gadites numbered 46,500 (Numbers 2:15), and in the second census they were 40,500 (ibid., 26:18) — a decrease of 5,150. — And so perhaps we should assume that these deaths resulted from the plague because of Peor.) and the sons of Ephraim, eight thousand! (In the first census the tribe of Ephraim numbered 40,500 (Numbers 2:19), and in the second census they were 32,500 (ibid., 26:37) — a decrease of 8000.) Moreover, from the verse which states, And Israel attached himself unto Baal-peor, (Numbers 25:3.) and it is said again, Take all the chiefs of the people (Ibid., Verse 4.) it would appear that there were some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, so that I consumed not the children of Israel in My jealousy. (Ibid., Verse 11.) Now do not rejoin against me from the affair of Achan where He said, Israel hath sinned (Joshua 7:11. In this part of the verse the specific sin is not mentioned yet. It is stated at the end of that verse: Yea, they have even taken of the devoted thing. — For the significance thereof see Ramban further.) [although it was but a single individual who sinned; similarly we can say that it was the tribe of Simeon alone that sinned in the affair of Peor yet Scripture describes it as if the entire nation sinned. This rejoinder is not valid, for] there, [the details of] the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor]. Similarly, the identity of the victim [i.e., Zimri, a leader of the Simeonites] is no proof [that only his tribe sinned, as Ibn Ezra argues], for he [Zimri, the son of Salu] was only a prince of a fathers’ house (Numbers 25:14.) of that tribe, not the prince of the [entire] tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for they were princes of the congregation, (Ibid., 16:2.) yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, The earth opened and swallowed up Dathan, and covered the company of Abiram; (Psalms 106:17. The verse indicates that, despite the fact that princes of the congregation were in the company of Korach, the general population did not follow them, for the psalm specifies the participants in the strife.) and it [the same psalm] mentions They attached themselves also unto Baal-peor (Ibid., Verse 28.) together with Moreover, they scorned the desirable Land (Ibid., Verse 24.) which applies to the general population! (Thus it is clear that the worshippers of Baal-peor came from all the tribes, just as those who scorned the desirable Land came from among the entire people. This contradicts Ibn Ezra’s view that only the tribe of Simeon was involved in the affair of Peor.) Forbid it also that Moses should refrain from blessing the tribe of Simeon, [when it is said] that a tribe be not blotted out from Israel! (Judges 21:17.) For all those who had joined Baal-peor had already died, as it is said, for all the men that followed Baal-peor, the Eternal thy G-d hath destroyed from the midst of thee, (Above, 4:3.) and it is written of those who survived, But ye that did cleave unto the Eternal your G-d are alive every one of you this day. (Ibid., Verse 4.) And why should he not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them! Now, I have seen in Midrash Rabbah the following text: (Bamidbar Rabbah 21:9.) “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon (Genesis 46:10 lists six sons of Simeon, while in the second census only five are given (Numbers 26:12-13).) and five less of Benjamin.” (Genesis 46:21 lists ten sons of Benjamin, while in the second census only five are given (Numbers 26:38-39).) Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing! (Further, Verse 12.) In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, All these are the twelve tribes of Israel. (Genesis 49:28.) Now Jacob mentioned his twelve sons and considered Joseph to be one tribe (Ibid., Verses 22-26.) [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh. (Further, Verse 17.) This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar, (Numbers 7:48 and 54.) the flags (Ibid., 2:18-21.) [designating the tribal encampments in the wilderness], and the inheritance of the Land, (Ibid., 34:23-24.) he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament, (Bamidbar Rabbah 14:29.) the twelve months of the year, and the twelve “border diagonals” (Sefer Habahir, 95. — This is a Cabbalistic term for the twelve mystic powers emanating from various combinations of the letters of the Great Divine Name. See my Hebrew commentary p. 495.) concerning which the Rabbis have said in the Midrash (Bamidbar Rabbah 14:29.) that they are the everlasting arms. (Further, Verse 27.) As the Sages mentioned in Tractate Berachoth: (Berachoth 32b.) “The Holy One, blessed be He, said to the prophet, (I.e., Isaiah. In our text of the Gemara: “The Holy One, blessed be He, said ‘to her': My daughter …”) Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi, (See above, 27:12.) Joseph is not mentioned as two tribes (See above, 27:12.) [because, there Simeon (See above, 27:12.) is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes (See Ezekiel 48:4-5.) with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one (Ibid., Verse 31.) and did not list the tribe of Joseph as two tribes; instead he said, the gate of Joseph, one, (Ibid., Verse 32.) since the tribes are always counted as only twelve. I have already mentioned this in the section Vayikach Korach. (Numbers 17:12 (see Vol. IV, pp. 189-190).) Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel, (See Genesis 49:7.) and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were. Now the order of this blessing [of Moses] was by [dictate of] Ruach Hakodesh (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first; (Joshua 13:15.) and, also, for he was the firstborn, (I Chronicles 5:1.) and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him the right of the firstborn. (Above, 21:17.) Then he mentioned Judah for he was the first to inherit within the Land [proper] (Reuben’s possession was beyond the Jordan eastward.) and of him came he that is the prince, (I Chronicles 5:2. Reference is to David.) and he was the first to advance to war [against the Canaanites], (Judges 1:2.) concerning which Moses blessed him [saying, his hands shall contend for him, and Thou shalt be a help against his adversaries]. (Verse 7.) Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph. (Joshua 18:11.) Afterwards he continued to bless the children of the mistresses, (I.e., Leah and Rachel, who were the heads of their households. Here, though, it refers only to Leah, since Rachel’s children — Benjamin and Joseph — were already blessed.) and mentioned Zebulun before Issachar (See further, Verse 18.) as Jacob had done. (See Genesis 49:13-14.) So, too, [in the division of the Land] the third lot fell to the children of Zebulun (See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar).) and the fourth lot to the children of Issachar. (See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar).) Then he blessed the children of the handmaids (Bilhah and Zilpah.) — Dan, Naphtali, and Asher — in order of their birth, (The order of their birth was: Dan, Naphtali, Gad, Asher (Genesis 30:6-13). Here, the order is: Gad (Verse 20-21), Dan, Naphtali, Asher (Verses 22-24). Ramban will proceed to explain why Gad is first.) and they were also [encamped] under the same standard. (Numbers 2:25-30.) He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben, (See Joshua 13:23-24.) the first of all, and he was [encamped under] Reuben’s standard. (Numbers 2:10-14.) Let Reuben live, and not die. “The meaning thereof is that his tribe shall live and never die. (In other words, this is to be understood as a prayer rather than a blessing. — It is so clearly stated in our text of Ibn Ezra. Ramban also mentioned above, “and Moses prayed for him etc.”) And let his men be a number. This is like the verse, And I have not learned wisdom and the knowledge of the Holy One I have (Proverbs 30:3.) [where the word not from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word not from the expression and ‘not’ die applies to the second part, thus meaning] ‘and let his men not be a number,’ that they may not become few, for whatever can be counted, is few. So also, and I am few in number.” (Genesis 34:30.) This is the language of Rabbi Abraham ibn Ezra. It is more correct to explain: “Let Reuben live in Israel; and not die, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch. (Ibid., 49:4.) This is similar to what is stated there, and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve; (Ibid., 35:22.) Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of his men [and let ‘his men’ be numbered among the men of Israel] is that all his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression his men refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi], (Exodus 6:14.) and the meaning of the word mispar (number) is like b’mispar [with the prefix beth meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, to play the harlot ‘beith’ [literally: “the house of”] her father (Above, 22:21.) [means b’veith — “in the house of” her father]; they shall wash ‘mayim’ (Exodus 30:20.) [literally: “water,” means b’mayim — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate. (See Ibn Ezra to Exodus 3:1.) Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe. And some commentators (I have found this interpretation in Chizkuni: “Let Reuben live, and not die when he will pass over the Jordan armed before the children of Israel. And his men be a number — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.”) explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, and by thy sword shalt thou live. (Genesis 27:40.) And let him not die, that none of them should die in battle, and his men be a number that they should return to their homes in their [original] number, there lacking not one man of them. (Numbers 31:49.) Similarly, in the blessing of Gad (Further, Verse 20.) his companion [under the same standard] (Numbers 2:10-14.) Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned. And by way of the Truth, [the mystic teachings of the Cabala], the expression Let [Reuben] live and not die is associated with visiting the iniquity of the fathers upon the children (Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362).) and there I alluded to its secret. (Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362).) Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in Pirkei Heichaloth. (“Chapters of the Palaces.” — Heichaloth Rabboth, 6. A reference to this work is also found in Ramban’s Introduction to the Commentary on the Torah (see Vol. I, p. 10, Note 22). This is a mystic Midrash describing the process of ascending to heaven and of the palaces therein leading up to the Holy Throne. The principal narrator in this account is Rabbi Yishmael, one of the martyrs who was executed during the religious persecutions of Hadrian. The Midrash mentions the executions on account of the tradition that the ten martyrs suffered their fate in order to atone for the sale of Joseph by ten of his brothers.)

Ramban on Exodus 25:3:1

V’ZOTH’ (AND THIS) IS THE OFFERING. By way of the Truth, [the mystic lore of the Cabala], this is like the expression, And the Eternal gave Solomon wisdom. (I Kings 5:26. — See my Hebrew commentary p. 454 that in the word zoth Cabalists saw an allusion to the Divine Glory.) It is also written: ‘v’zoth’ (and this) is it that their father spoke unto them and blessed them; (Genesis 49:28.) ‘v’zoth’ (and this) is the blessing; (Deuteronomy 33:1.) the Eternal’s doing is ‘zoth’ (this). (Psalms 118:23. — Bereshith Rabbah 100:12.) The Rabbis have already alluded to this in Bereshith Rabbah on the basis of the verse, I understand from the elders. (Psalms 118:23. — Bereshith Rabbah 100:12.) The discerning student will understand. And in Eileh Shemoth Rabbah (Shemoth Rabbah 49:2.) the Rabbis have said: “And this is the offering which ye shall take of them — this refers to the congregation of Israel, which is the heave-offering, as it is said, Israel is the Eternal’s hallowed portion, His first-fruits of the increase.” (Jeremiah 2:3.) And it is also said there: (Shemoth Rabbah 33:1.) “The Holy One, blessed be He, said to Israel: I have sold you My Torah; and I, as it were, was sold with it, for it is said, ‘v’yikchu li terumah’” [which the Midrash takes to mean: “and they shall acquire Me as an offering”]. For the offering shall be Mine, and I am with it, similar to: My beloved is mine, and I am his. (Song of Songs 2:16.) Similarly, He said, according to all that I show thee, (Further, Verse 9.) for it is I who show [the pattern of the Tabernacle, and the pattern of all its vessels]. The statement, it hath been shown to thee, (Ibid., 27:8.) also alludes to the word “I”; similarly, which is being shown to thee. (Further, Verse 40.) And so did David say, All this [do I give thee] in writing, as the Eternal hath made me wise by His hand upon me, (I Chronicles 28:19.) for the hand of G-d was upon David [to show him the pattern of the Sanctuary and of all its works].

Ramban on Genesis 41:12:1

TO EACH MAN ACCORDING TO HIS DREAM. He interpreted it in accordance with the dream and consistent with its contents. Thus the words of Rashi. A more correct interpretation would be for Rashi to say that “he interpreted it in accordance with the truth of the dream as it was destined to befall him, for as he interpreted it, so it befell us.” Similar in thought is the verse, Every man according to his blessing he blessed them, (Further, 49:28. In the case of Jacob’s blessing to his sons.) i.e., according to the blessing which was destined to come upon him. But in my opinion there is no need for this. Instead, the verse is stating that “he interpreted his dream for each man, and as he interpreted it to each one, so it came upon us.” The chief of the butlers is thus saying that these were different dreams with different interpretations, as he would explain, so that Pharaoh should not think that the two [the butler and the baker] dreamed one dream having one interpretation. In my opinion, a similar thought is conveyed in the verse, Every man according to his blessing he blessed them, (Further, 49:28. In the case of Jacob’s blessing to his sons.) meaning that he did not bless them with one blessing common to all, but with a unique blessing for each one, as he explained to each son and spoke to him.

Ramban on Leviticus 16:3:1

The secret of ‘b’zoth’ (With this) shall Aaron come into the holy place, (Verse 3 here.) is analogous to the secret of ‘zoth’ (this is) the token of the covenant which I have established. (Genesis 9:17.) I have already explained it. (“And you will find it in the covenant of the Sabbath” (Ma’or V’shamesh). See Ramban, Exodus 31:13, Vol. II, p. 548.) Our Rabbis alluded to it in saying in Vayikra Rabbah: (Vayikra Rabbah 21:5.) “Rabbi Yudan explained the verse [‘With this’ shall Aaron come into the holy place] with reference to the High Priest when entering the Holy of Holies: he came with many bundles of commandments [fulfilled by Israel] in his possession. He came in there by merit of [their studying] Torah, as it is said, and ‘this’ is the law; (Deuteronomy 4:44.) by merit of circumcision, as it is said, ‘This’ is My covenant, which ye shall keep; (Genesis 17:10.) by merit of keeping the Sabbath, as it is said, Happy is the man that doeth ‘this’ [… that keepeth the Sabbath]; (Isaiah 56:2.) by the guarding influence of Jerusalem, as it is said, ‘This’ is Jerusalem; (Ezekiel 5:5.) by the guarding influence of the [twelve] tribes, as it is said, and ‘this’ is that their father spoke unto them; (Genesis 49:28.) by the guarding influence of Judah, as it is said, And ‘this’ [Moses said] for Judah; (Deuteronomy 33:7.) by the guarding influence of the congregation of Israel, as it is said, ‘This’ thy stature is like to a palm-tree; (Song of Songs 7:8.) by merit of [Israel having observed the law of] the heave-offering, as it is said, And ‘this’ is ‘ha’terumah’ (the offering); (Exodus 25:3. The word terumah is here understood in the wider sense of “something set apart.” The portion given to the priest from the produce of the corn, etc. is therefore terumah. In this particular verse it refers to that which was set apart as a freewill gift for the erection of the Tabernacle.) by the merit of [Israel giving] the tithes, as it is said, and try Me now with ‘this;’ (Malachi 3:10. The verse begins: Bring ye the whole ‘tithe’ into the store-house, that there may be food in My house, and try Me now with this … If I will not open you the windows of heaven, and pour you out a blessing.) by the merit of bringing the offerings, as it is said, With ‘this’ shall Aaron come.” This text requires a lengthy exposition, but it is all explained in our commentary [in various places]. (These explanations are found mostly on the Scriptural verses mentioned above, and the meaning of those left unexplained can be surmized from those explained (Kur Zahav).)

Rashi on Exodus 1:19:1

כי חיות הנה signifies they are just as skilful as midwives. The Aramaic for מילדות, midwives, is חיתא (hence the term חיות in this verse). Our Rabbis, however, (taking this word in the sense of animals) gave the following explanation (Sotah 11b): they have been compared to the beasts of the field which do not require the help of midwives. And where are they compared to animals? (Genesis 49:9) “Judah is a young lion”; (Genesis 27) “Benjamin is a wolf that leareth”; (Deuteronomy 33:17) “Joseph is the firstling of his ox”; (Genesis 49:21) “Naphtali is a hind sent forth”. As for the ancestors of those tribes about whom such a comparison is not expressly written Scripture implicitly includes them in the several blessings bestowed upon their brothers, (and thus they also are compared, as their brothers, to animals), for Scripture states, (Genesis 49:28) “And he blessed them etc.” (cf. Rashi on these words). Then, again, it is written, (Ezekiel 19:2) “How was thy mother a lioness!” (The prophet is addressing the princes of Israel as the representatives of the people, and by the term “thy mother” means the progenitors of the nation; the chapter proceeds to speak of the mother’s offspring as “whelps”).

Talmud

The Talmud discusses how to answer multiple questions asked simultaneously, with different opinions on whether to answer the first, second, or neither question. An example is given with David asking the Eternal for guidance. Some Tannaim believe the answers were heard, while others believe they were seen on the Urim and Tummim.

Jerusalem Talmud Yoma 7:3:8

One does not ask two questions simultaneously (Babli 73a.) . If they were asked, there are Tannaim who state, He answers the first but does not answer the second; and there are Tannaim who state, He answers the second but does not answer the first; and there are Tannaim who state, He answers neither the first nor the second. He who says, He answers the first but does not answer the second; from the following: David said, Eternal, God of Israel, etc., would the people of Qeˋilah surrender me into his hand (ISam. 23:11.) , etc.? ]Would Saul descend, David asked incorrectly. Was it not necessary, would Saul descend, and if he descended, would the people of Qeˋilah surrender me into his hand?] (Corrector’s addition. The question asked in 23:11 was illogical since the first question was relevant only if the answer to the second question was positive. Therefore it was necessary for David to ask the first question a second time, 1Sam. 23:12. There is no reason to assume a corruption of the biblical text.) He who said, He answers the second but does not answer the first; from the following: David said, would the people of Qeˋilah surrender me (ISam. 23:12..) , etc. He who said, He answers neither the first nor the last, David asked the Eternal as follows, shall I pursue this troop, shall I reach it (ISam. 30:8.) ? David asked for mercy in this case, Eternal, God of Israel, please tell Your servant (ISam. 23:11.) . You should know, since he asked two [questions] and He answered three [answers]: He said, pursue, for catching you will catch and saving you will save (ISam. 30:8.) . There are Tannaim who state, he was hearing the voice; there are Tannaim who state, the writing was protruding. He who said, he was hearing the voice is understandable since it is written, he heard the voice (Num. 7:89.) . He who said, the writing (Identifying Urim and Tummim with an oracle involving the breast plate of the High Priest on whose precious stones the names of the 12 tribes were engraved, Ex. 28:21. This seemed to be excluded since not the entire alphabet was occurring in these names.) was protruding, but there is no ח for the tribes, and there is no צ [and no ק] for the tribes! Abraham, Isaac, Jacob was written on them. But there is no ט for the tribes! All these are the tribes of Israel (Gen. 49:28.) was engraved on them.

Targum

The text from Onkelos Genesis 49:28 states that there are twelve tribes of Israel and their father blessed each of them with a unique blessing. Targum Jonathan on Genesis 49:28 expands on this, stating that all the tribes are righteous and were blessed by their father accordingly.

Onkelos Genesis 49:28

All these are tribes of Israel, twelve [of them]; and this is what their father spoke to them and he blessed them. He blessed them each with his own unique blessing.

Targum Jonathan on Genesis 49:28

All these Tribes of Israel are twelve: they are all righteous together, and this it is which their father spake to them, and blessed them; according to his blessing blessed be each man.

וַיְצַ֣ו אוֹתָ֗ם וַיֹּ֤אמֶר אֲלֵהֶם֙ אֲנִי֙ נֶאֱסָ֣ף אֶל־עַמִּ֔י קִבְר֥וּ אֹתִ֖י אֶל־אֲבֹתָ֑י אֶ֨ל־הַמְּעָרָ֔ה אֲשֶׁ֥ר בִּשְׂדֵ֖ה עֶפְר֥וֹן הַֽחִתִּֽי׃ 29 P Then he instructed them, saying to them, “I am about to be gathered to my kin. Bury me with my ancestors (ancestors Heb. ’avothai; trad. “fathers.” See the Dictionary under “predecessors.”) in the cave which is in the field of Ephron the Hittite,
Jacob commanded all his sons to bury him in the cave of Machpelah, emphasizing the importance of promptness in carrying out his wishes. The Rabbi discusses the intricacies of Hebrew grammar and pronunciation, highlighting the significance of accents and vowel signs. In the Midrash, Jacob's commands to his sons are related to their merit, his burial, and the carrying of his bier, with parallels drawn between Jacob and Joseph. Rashi explains the Festival of Ingathering, while Chizkuni discusses Yaakov's fear of Esau and acts of kindness beyond duty. Onkelos and Targum Jonathan both mention Jacob's instructions to be buried in the cave in the field of Ephron the Chittite.

Commentary

Jacob commanded all his sons to bury him in the cave of Machpelah, even though Joseph had already sworn to do so, out of fear that Pharaoh might not allow Joseph to leave Egypt. The word "el" in the verse can have multiple meanings, such as "with" or "in," as seen in various biblical references. The charge to bury Jacob with his fathers was not just for Joseph but for all his sons to be prompt in carrying out his wishes.

Chizkuni, Genesis 49:29:1

ויצו אותם, “He commanded them;” that they should all accompany Joseph in the funeral cortege all the way to the cave of Machpelah.

Chizkuni, Genesis 49:29:2

אל אבותי, same as if it had said: עם אבותי, “with my forefathers.”

Ibn Ezra on Genesis 49:29:1

AND HE CHARGED THEM. He (Jacob) charged that all should go along with Joseph to bury him. (And he charged them refers to bury me with my fathers. In the text they are not directly connected, hence I.E.’s comment. Krinsky points out that Jacob had made Joseph take an oath to bury him in the cave of Machpelah (Gen. 47:30). He now commanded all of his sons to join Joseph in his burial. Therefore, according to Krinsky, I.E. notes that the charge in our verse was to all of Jacob’s sons.)

Malbim on Genesis 49:29:1

I shall be gathered. When the souls of the righteous are released from their physical bodies they enter the company of other righteous souls to be connected with the source of eternal life. Bring me … to my fathers. Since his soul was to be united with the righteous, it was fitting that his body be buried with them as well, in anticipation of the time of the revival.

Or HaChaim on Genesis 49:29:1

ויצו אותם, He commanded them, etc. Seeing that Jacob had earlier called in Joseph to instruct him concerning where and when he was to be buried, he now made sure that the brothers should not think that all this was exclusively Joseph's duty and not theirs. He did not have to make the brothers take an oath, however, for reasons which I have explained in my commentary on 47,30.

Radak on Genesis 49:29:1

ויצו אותם, after he had completed his blessing, he instructed them that they should bury him in the family plot; even though he had already commanded Joseph concerning this, he also commanded his other sons. He wanted them all to be prompt in carrying out his wishes.

Radak on Genesis 49:29:2

אל אבותי, same as ‘“with” my fathers.’ We find the word אל meaning “with” also in Leviticus 18,17 אשה אל אחותה לא תקח, “you must not marry the wife together with her sister.”

Radak on Genesis 49:29:3

אל המערה, same as במערה, “in the cave.” We have the same construction in Exodus 25,21 ואל הארון תתן את העדות, “you are to place the tablets inside the ark,” not: “you shall give the tablets to the ark.”

Ramban on Genesis 49:29:1

BURY ME ‘EL AVOTHAI.’ With my fathers. This is the language of Rashi. However, Rashi did not explain the expression el hame’arah as meaning ‘with’ the cave. (Ramban’s intent is to point out that the word el in the second expression could not mean “with,” which confronts us with the difficulty of having the same word assume different meanings in the same verse. Ramban will suggest various ways of resolving this difficulty.) It is possible that the expression of this verse is concise [and should be understood as if it said], “Bury me and carry me to my fathers to the cave,” for so Jacob said, And thou shalt carry me out from Egypt, (Above, 47:30.) and it further says, And his sons carried him. (50:13.) It is possible that the word el serves here to indicate many meanings: (Since Ramban cites Scriptural references to justify each usage, he finds no difficulty in the fact that the word is used differently in the same verse.) Bury me ‘with’ my fathers, just as in the verse, And thou shalt not take a woman ‘el’ her sister, (Leviticus 18:18.) meaning “with her sister.” El hame’arah means “in the cave,” just as in the verses: ‘Ve’el’ (And in) the ark thou shalt put the testimony that I shall give thee; (Exodus 25:21.) Behold, he hath hidden himself ‘el’ (among) the baggage. (I Samuel 10:22.) Of similar usage is the expression, And after this, Abraham buried Sarah his wife ‘el’ (in) the cave. (Above, 23:19.) Rabbi Abraham ibn Ezra said that the meaning of the expression, Bury me (Kivru (bury me) is in the plural form.) with my fathers, is that the brothers should go with Joseph. Now Jacob really did not need to do that. However, he now commanded all of them to bury him in the cave, just as he had sworn Joseph, because he feared that Pharaoh might not give Joseph permission to leave the land lest he remain in his land [Canaan]. (Abarbanel comments that the reason Pharaoh sent a group of Egyptians to accompany the burial party was that he feared lest Joseph and his brothers be influenced by the attachment to Canaan demonstrated by their father in both life and death and decide to stay there.) Do you not see that it was necessary for Joseph to plead with the house of Pharaoh (Further, 50:4-5.) that they should request Pharaoh to let him go, and he answered, Go up, and bury thy father, as he made thee swear, (Ibid., Verse 6.) as he agreed to it only on account of the oath!

Rashi on Genesis 49:29:1

נאסף אל עמי [I AM] TO BE GATHERED UNTO MY PEOPLE — The expression נאסף “gathered” is used here because the souls are taken into a place in heaven where they are to be laid by. אסף in the Hebrew language has sometimes the meaning of “bringing something in to a place where it is to be kept” as e.g., (Judges 19:15) “For there was no man that took them into his house (אסף) [to lodge]”; (Deuteronomy 22:2) “then thou shalt bring it home (ואספתו) into thy house”; (Leviticus 23:39) “when you have taken in (באספכם) the fruit of the land” — which means bringing them in to the barn on account of the rain; (Exodus 23:16) “when thou hast taken in (באספך) thy labours”. So, too, the verb אסף used in connection with death always means “bringing in to the place where the souls are to be laid by”.

Rashi on Genesis 49:29:2

אל אבתי means with my fathers.

Rav Hirsch on Torah, Genesis 49:29:1

אני נאסף וגו׳, die Weisen erläutern: אם זכיתם ונטפלתם בי ואם לאו אני נאסף אל עמי, ob ihr mich begrabet oder nicht und wo ihr mich auch begrabet, mich, mein eigentliches Ich, berührt dies nicht, אני ich werde hinweggehoben zu den Kreisen der Meinigen, mein eigentliches Ich ist dann ja längst hinaufgehoben zu jener Höhe, wohin keine menschliche Hilfe die scheidende Seele zu geleiten hat. Aber ihr, euch wird es Bedürfnis und Verdienst sein, euch auch meiner zurückgelassenen Hülle anzunehmen; traget sie dann zu dem Lande und dem Orte hin, wo die Väter ruhen und leget sie zu ihnen.

Steinsaltz on Genesis 49:29

He instructed them and said to them: I am about to die and be gathered to my people; bury me with my ancestors in the cave that is in the field of Efron the Hitite,

Tur HaArokh, Genesis 49:29:1

ויצו אותם, “He commanded them;” Ibn Ezra understands this command as being the order to follow Joseph in every respect. Nachmanides writes that there had been no need for Yaakov to command his other sons to be obedient to Joseph, but the “command” Yaakov issued to the brothers was to bury him in the cave of Machpelah, as he had commanded Joseph already on a previous occasion. He remained afraid that perhaps Pharaoh would not give Joseph permission to personally leave the country. Yaakov was proven correct, seeing that Pharaoh consented to Joseph leaving only in order to enable him to honour the oath to his father.

Tze'enah Ure'enah, Vayechi 94-95

“I am about to be gathered to my kin” [49:29]. Jacob commanded and said. When I will die, you should bury me in the grave of my ancestors in the cave. Ramban writes. Even though Joseph had sworn to bury Jacob in the cave, yet all of them together carried him to be buried in the cave. (Ramban, Genesis, 49:29.)

Jewish Thought

The Rabbi explains that the large size of Jewish books was due to the practice of multiple people reading from one volume, leading to frequent bending and sitting up. He discusses the importance of accents and vowel signs in Hebrew, which influence grammar and pronunciation. The rules of pronunciation are complex, with different forms affecting the length and accent of vowels. The text also mentions exceptions and reasons for certain vowel changes, highlighting the intricate nature of Hebrew phonology and grammar.

Kuzari 2:80

80. The Rabbi: It is said that it is done in order to arouse natural heat. My personal belief is that it stands in connexion with the subject under discussion. As it often happened that many persons read at the same time, it was possible that ten or more read from one volume. This is the reason why our books are so large. Each of them was obliged to bend down in his turn in order to read a passage, and to turn back again. This resulted in a continual bending and sitting up, the book lying on the ground. This was one reason. Then it became a habit through constant seeing, observing and imitating, which is in man's nature. Other people read each out of his own book, either bringing it near to his eyes, or, if he pleased, bending down to it without inconveniencing his neighbour. There was, therefore, no necessity of bending and sitting up. We will now discuss the importance of the accents, the orthographic value of the seven principal vowel signs, the grammatical accuracy resulting from them as well as from the distinction between Qāmeṣ, Pataḥ, Ṣērē and Sēgōl. They influence the meaning of grammatical forms and assist in distinguishing between past and future tenses e.g., ‏שַׁמתִּי‎ and ‏ושַׁמְתִּי‎ and ‏וַאֲבָרְכֵהוּ‎ and ‏וְאַבָרְכֵהוּ‎. (Isaiah 51:2, and Genesis 27:33); or between a verb and an adjective, e.g. ‏חָכַם and ‏חָכָם; between the interrogative Hē and the article, as in ‏הָעוֹלָה הִיא לִמָעְלָה ‎(Ecclesiastes 3:21), and other cases. The euphony and structure of speech is increased by the sequence of two vowelless consonants, which enables a whole congregation to read Hebrew simultaneously without mistakes. Other rules apply to the musical accents. For the vowel sounds are divided in Hebrew into three classes, viz. U-sound, A-sound, and I-sound; or in another division: great U-sound, or Qāmeṣ, medium U-sound, or Ḥōlem; little U-sound, or Shūreq; great A-sound, or Pataḥ; little A-sound or Sēgōl; great I-sound or Sērē; little I-sound, or Ḥīreq. Shewā is sounded with all these [vowels] under certain conditions. It is vowel absolute, because any addition would require a vowelless consonant to follow. Qāmeṣ is followed by a long closed syllable, but not by dāgēsh in the first form Dagēsh can only follow, if demanded by the exigencies of the second or third forms, the syllable being long, by one of the vowel letters alef or hē, as in ‏ברא‎ and ‏קנה‎. A syllable of this kind can also end in a vowelless consonant, as in ‏קאם‎ (Hosea 10:14). Ḥōlem also can be followed by a vowel letter which is wāw or alef as in ‏לא‎ and ‏לו‎, or a syllable of this kind can be closed by a consonant as ‏שׁור‎ and ‏שׂמׂאל‎. The vowel letters after Ṣērē are alef or yōd as in ‏יוצא‎ and ‏יוצאי‎. Hē, however, only in the second form, but not in the first. Shūreq is free for all three forms. It can be followed by a vowel letter, or dāgēsh, or vowelless consonant. Its long vowel is expressed by wāw only as, ‏לו‎, ‏ללון‎ and ‏לֻקח‎. Ḥīreq follows the rule of Shūreq as in ‏לין‎, ‏לי‎ and ‏לבי‎. Pataḥ, and Sēgōl are not followed by a vowel letter in the first form, but are lengthened by the second form, either for the sake of emphasis, or on account of the accent, or in the pause at the end of a sentence. The rules of the first form are obtained by considering the formation of each word separately, without any relation to the construction of the sentence with its variety of combination and separation, and long and short words. Then are obtained the seven principal vowels in their original, unchanged form and the simple Shewā without qa’yā. The second form deals with euphony in the construction of sentences. Occasionally elements of the first form are altered to please the second. The third form concerns the accents, and sometimes reacts on both preceding ones. In the first form three consecutive vowels without an intervening consonant or dāgesh are possible, but three, or more, short vowels may follow each other as in Arabic. This, however, is impossible in the second form. As soon as three vowels follow each other in the first form, the second one lengthens one of them to the quantity of a long vowel as in ‏משבָני‎, ‏לשבֵני‎, ‏רצפת‎ (Psalms 21:12; Esther 1:6). For Hebrew does not allow three consecutive vowels, except when a consonant is either repeated as in ‏שררך‎ (Song of Songs 7:3), or in the case of gutturals as in ‏נהרי‎ and ‏נחלי‎, the reader being at liberty to read [the first syllable] long or short. In the same way the first form allows the sequence of two long closed syllables. The second form, however, to prevent clumsiness of speech, shortens one long syllable as in ‏שמתי‎ and ‏ושמתי‎. It is obvious that the pronunciation of ‏פעל‎ and similar forms is contrary to its vocalisation, the second syllable being lengthened in spite of the Pataḥ, whilst the first is read short in spite of the Qāmeṣ. The heightening of the second syllable is due to the tone, but not to make it slightly longer. Words as ‏אמר-לי‎ and ‏עשה-לי‎ (Genesis 20:5; Genesis 21:6) remain therefore in the first form, because the smaller word has the tone. We also find ‏פָעָל‎ with two Qāmeṣ though in the past tense. The cause of this is to be found in the athnaḥ or sōf pāsūq, and we say that this is possible in the second form on account of the pause. We follow this up till we find even ‏פָעָל‎ with two Qāmeṣ and zāqēf. The reason of this we find in a virtual pause, the word being entitled to athnaḥ or sōf pāsūq, but other cogent reasons made athnaḥ and sōf pāsūq in this case impossible. On the other hand we find these two accents with two pataḥs, however strange this may be, e.g. ‏ויאמַר‎, ‏וזקנתי‎, ‏ותשברנה‎, ‏וַיִּלַךָ‎. The reason of pataḥ in ‏ויאמר‎ is found in examining its meaning, as it cannot stand in pause, and is necessarily connected with the following complement of the sentence There are only a few exceptions as ‏כאשר אָמָר‎, (Genesis 21:1), because the verb completes the sentence logically, and can take Qāmeṣ because of the pause. As regards, however, ‏וילך‎ and ‏ותשברנה‎, they should originally be ‏ויֵלֵך‎ and ‏ותשבֵרנה‎; but the transformation of the I-sound with great Pataḥ, without any intermediate element, was too awkward, and therefore Pataḥ stepped in. The form ‏זקנתי‎ belongs probably to the same class, because the root is ‏זָקֵן‎, the Ṣērē being changed into Pataḥ at the end of a sentence. We marvel why the ‏פֶעֶל‎ forms have the accent on the first syllable which is read long, although it has Sēgōl. We must, however, consider that, if the first syllable remained short, Hebrew phonology would require the second syllable to be read long and with accent, and a slight quiescent would creep in between the second and third radicals. This would be inelegant, which is not the case in the first syllable, which must have this quiescent and has also room for it. This lengthening of the penultima corresponds to ‏פֶן עֶל‎, but not to ‏פָן עֱל‎. For when the word has athnaḥ, or sōf pāsūq, it is ‏פָעֶל‎ corresponding to ‏פָאן עֶל‎. This shows the necessity of lengthening the vowel in ‏שַמתי‎ and ‏שָמתי‎. We consider forms like ‏שער‎ and ‏נער‎ likewise strange, because the Pataḥ of the first syllable is read long. We soon discover, however, that they are ‏פֶעֶל‎ forms with Pataḥ on account of the guttural. For this reason they undergo no change in the status constructus, as do ‏נהר‎ and ‏קהל‎ (Genesis 15:18; Exodus 12:6), which are formed like ‏דָבָר‎. Then we find ‏אעשה‎, ‏יעשה‎, ‏אבנה‎ and ‏אקנה‎ with Sēgōl and vowel letters. If we consider the first instance, we find it to be a form ‏אפעל‎, ‏יפעל‎, the second radical not being long, but always forming a closed syllable with Pataḥ. We are now to read ‏אעשֶה‎ instead of Pataḥ, because no A-sound can precede a silent hē, unless it be Qāmeṣ. Qāmeṣ is long, whilst the second radical of a verb can never have a long vowel, except when read with a vowel, or when followed by Alef as in ‏אצֵא‎. It is for this reason that ‏אעשׂה‎ is read with Sēgōl which is the shortest vowel imaginable, but interchanges with Ṣērē when the second form requires to replace the one by the other at the ends of sentences. There is almost no necessity for the hē of ‏אעשה‎ except in the pause or with the accent, and is eased by dāgesh as in ‏אעשה-לך‎ and ‏אבנה-לי‎, (Exodus 33:5), in which cases the hē has no function. This is not the case [with ‏א‎] in ‏אצא‎, ‏אבא‎. In ‏בא-לי‎, there is no dāgesh, the ‏א‎ being preceded by Ṣērē and being a radical. Hē, however, is considered to be so weak that it is both graphically and phonetically omitted in ‏ויבן‎, ‏ויקן‎ and ‏ויעש‎. How could it, then, close a syllable vocalized by Ṣērē? It was, therefore, left to Sēgōl, the slightest vowel, at all events, in the first form. The second form changed it into Sērē, when standing in pause. It appears likewise strange that ‏מראה‎, ‏מעשה‎, ‏מקנה‎ and similar forms have Ṣērē in the construct state, but Sēgōl in the absolute. We should think the reverse to be correct. But if we consider that the third radical, viz. a silent Hē is treated as altogether absent, and those nouns have the forms of ‏מרא‎, ‏מעש‎, ‏מקן‎, nothing but Sēgōl will serve till some circumstances bring it out with a long vowel as in ‏מראֵה‎, ‏מעשֵה‎, ‏מראיהן‎ and ‏מעשיהן‎. Sēgōl becomes Ṣērē to take the place of [small] Pataḥ in ‏מראֵם‎ and ‏מעשׁםֵ‎. Words of the first form can be altered by the second as to the vowels, but not as to the pronunciation. The word ‏בן‎ has Sērē in the absolute state, Sēgōl in the construct. Occasionally the latter is lengthened by the tone as in ‏בן-יאיר‎ (Esther 2:5) with the Sēgōl of the first form In other cases the tone precipitates it, although it has Ṣērē according to the first form, as in ‏בן אחר‎ (Genesis 30:24). In segolate forms with the accent on the last syllable Sērē is no longer perplexing. The author of this profound science held secrets which are unknown to us. We may have discovered some by means of which he intended to stimulate our investigation as we have said above, with regard to ‏העולה היא למעלה‎. Or we might find out the rules of distinguishing between past and future, infinitive and participle of the passive voice, e.g. ‏נאסָף אל עמי‎ (Genesis 44:29), with Qāmeṣ, and כאשר נאסַף‎ (Numbers 27:13) with Pataḥ. The masoretic text vocalizes three times ‏וישהָט‎ (Levitcus 8:15, Levitcus 8:19, Levitcus 8:23), with Qāmeṣ, although syntactically speaking the words stand only virtually in pause. There are many instances that the Sēgōl after Zarqā has the force of Athnaḥ, or sōf pāsūq, or Zākēf, causing an alteration of the first form. If I wished to enlarge an the subject, the book would become too lengthy. I only desired to give thee a taste of this profound study, which is not built on hap-hazard, but on fixed rules.

Midrash

In the Midrash Tanchuma Buber, Jacob did not want the Egyptians to be redeemed through him, as they were likened to asses. Abraham, Isaac, and Jacob all found the land desirable, with specific commands given by each regarding their burial places. In Bereshit Rabbah, Rabbi Yehuda and Rabbi Aḥa interpret Psalms 100:3 differently, while Jacob's three commands to his sons were related to their merit, his burial, and the carrying of his bier. Rabbi Yehuda HaNasi, Rabbi Yoḥanan, and Rabbi Yoshiya all had specific requests regarding their burial preparations. Rabbi Shmuel bar Naḥman notes parallels between Jacob and Joseph, indicating similar life experiences and outcomes.

Aggadat Bereshit 83:1

Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."

Bereshit Rabbah 100:1

“Know that the Lord is God” (Psalms 100:3) – Rabbi Yehuda bar Simon and Rabbi Aḥa, Rabbi Yehuda bar Simon said: “Know that the Lord is God, He made us, and we did not [velo]” (Psalms 100:3) create ourselves, unlike Pharaoh, who said: “My river is mine and I made myself” (Ezekiel 29:3). Rabbi Aḥa said: “Know that the Lord is God, He made us and to Him [velo]” we devote ourselves. (The word velo can be written with an alef, in which case it means “and not,” or it can be written with a vav, in which case it means “and to Him.” Traditionally, the word velo in this verse is written with an alef but read as though it is written with a vav. Rabbi Yehuda’s interpretation is based on the spelling with an alef and Rabbi Aḥa’s interpretation is based on the spelling with a vav. ) “Jacob concluded commanding his sons, he drew his feet to the bed, and he expired, and he was gathered to his people” (Genesis 49:33). “Jacob concluded commanding his sons” – three commands were stated regarding the matter: (This phrase means that there are three verses (Genesis 49:29, 33, 50:12) that describe Jacob’s commands to his sons. The midrash will interpret this to mean that he issued three distinct commands, as explained in the next paragraph. Some commentaries assert that this phrase should not appear here in the text but rather at the beginning of the next paragraph, where the midrash explains what the three commands were (Matnot Kehuna; Yefeh To’ar). ) “He commanded them and said to them: I am to be gathered to my people” (Genesis 49:29) – if you merit for yourselves, you will merit me. (If you fulfill what I command, I will always be with you.) If not, when I depart from the world, I will go to my fathers, as it is stated: “I am to be gathered to my people” (Genesis 49:29). When he departed, immediately: “His sons did to him just as he commanded them” (Genesis 50:12) – they embalmed him and took him up [to Canaan] in his bier.

Bereshit Rabbah 100:2

“Jacob concluded commanding his sons.” “His sons did to him just as he commanded them” (Genesis 50:12). (These, in addition to Genesis 49:29, cited above, are the verses which mention Jacob’s commands to his sons. ) The first was regarding idol worship, just as it says: “Because he willingly followed an order” (Hosea 5:11). (The verse refers to following the orders of false prophets to engage in idolatry. ) The second was regarding blessing the Name, (This is a euphemism for blaspheming the name of God.) just as it says: “When he blasphemes the name he shall be put to death” (Leviticus 24:16). The third was regarding bearing the bier. He said to them: ‘Pay attention that no uncircumcised one will touch my bier, so as not to cause the Divine Presence to depart from upon me. Instead, act according to the following arrangement: Bear me, three from the north, three from the south, three from the east, three from the west. Just as you do for me, so you are destined to be arranged into four banners in the wilderness, with the Divine Presence in the center.’ Rabbeinu [Yehuda HaNasi] commanded three matters before his death. He said to them: ‘Do not eulogize me in the small towns, do not move my widow from my house, and those who tended to me during my lifetime shall tend to me in my death.’ Do not eulogize me in the small towns – because of dispute. (The towns would quarrel over which would eulogize him, and which villagers and townspeople would have to travel to the neighboring town. Alternatively, the towns would become crowded with the residents of the surrounding countryside. Rather, he wanted them to eulogize him only in the big cities. ) Do not move my widow from my house – is it not a baraita: A widow who said: ‘I do not wish to move from my husband’s house,’ the heirs cannot say to her: ‘Go to your father’s house and we will sustain you,’ but rather, they sustain her and provide her with residence in accordance with her standing. It is, rather, because it is typical for the Nasi to have all his belongings from the public, but this one, because he did not benefit from the public at all, that is why he said: ‘Do not move my widow from my house.’ (If Rabbi Yehuda HaNasi’s home had been provided by the public due to his position, his wife would not have been able to continue living there after his death. But since he lived in a private home, his wife had the right to remain there. ) Rabbi Dostai said: So they will not say to her that the house of the Nasi is dedicated to the office of the Nasi. (He commanded that his wife not be moved in order to demonstrate to the masses that his home had not been provided by the public. It was his private home and not a publicly-funded residence that would then belong to the next Nasi. ) ‘Those who tended to me during my lifetime shall tend to me in my death’ – Rabbi Ḥanina of Tzippori said: Like Yosei HaPinos and Yosei HaParti. Rabbi Ḥizkiya added two more: (He added two more commands that Rabbi Yehuda HaNasi issued before his death. ) ‘Do not put on me many shrouds’ and ‘Have my coffin be perforated to [be open to] the ground.’ Do not put on me many shrouds – because they attract maggots. Have my coffin be perforated to [be open to] the ground – due to decomposition. (This will cause the body to decompose faster, which is better for the soul.) The statement of Rabbi [Yehuda HaNasi] indicates: Not in the way that a person goes does he come. (When a person is resurrected, he does not arise dressed as he is when buried. If he would, Rabbi Yehuda HaNasi would have requested to be well dressed even if that would attract maggots. ) The statement of the Rabbis is that they say: As a person goes, so he comes. Rabbi Yoḥanan commanded and said: ‘Do not clothe me not in white and not in black, but in colored garments. If I am summoned to be with the righteous, the wicked will not know me. If I am summoned to be with the wicked, the righteous will not know me.’ (Rabbi Yoḥanan was not sure if he would be summoned with the righteous, who appear in white, or the wicked, who appear in black. He therefore asked to be buried in a different color so as to avoid a situation in which he was dressed in white but summoned with the wicked, which would be embarrassing, or a situation in which he was dressed in black but summoned with the righteous, which might appear as a distortion of Divine justice. ) Rabbi Yoshiya would command and say: ‘Clothe me in fine white garments.’ They said to him: ‘Your master said this, and you said that?’ (Rabbi Yoshiya was a disciple of Rabbi Yoḥanan. ) He said to them: ‘Need I be ashamed of my actions?’ Rabbi Yirmeya would command and say: ‘Clothe me in fine white garments, clothe me in socks. Place my staff in my hand and my sandals on my feet and place me adjacent to the road, so if I am summoned, I will arise prepared.’ That is what Rabbi Yona said in the name of Rabbi Ḥama: A man’s feet are his guarantors to bring him wherever he is summoned. (Some commentaries suggest that the words “that is what” should not appear in the text, as this is an independent statement, not connected to what preceded it. The meaning is that a person is destined to die in a particular location, and his feet will carry him there whether he likes it or not. See Sukka 53a. Thus, Jacob did not return to Canaan after the famine, as he was destined to die in Egypt (Etz Yosef). )

Bereshit Rabbah 84:6

Rabbi Shmuel bar Naḥman said: “This is the legacy [toledot] of Jacob, Joseph” – the verse need not have said so, but rather, “this is the legacy of Jacob, Reuben.” (Generally, when the verse introduces the legacy [toledot] of an individual, what follows is a list of his sons, and, often, their sons (see, e.g., Genesis 10:1). That being the case, the verse should have listed Reuben, Jacob’s oldest son, first, and then the rest of the sons. ) Rather, why does the verse state “Joseph”? It is because everything that befell this one befell that one. (Whatever befell Jacob befell Joseph.) Just as this one was born circumcised, so too, that one was born circumcised. (See Bereshit Rabba 63:7; Midrash Tehillim 9:7. ) Just as this one’s mother was barren, so too, that one’s mother was barren. Just as this one’s mother bore two [sons], so too, that one’s mother bore two. Just as this one was firstborn, so too, that one was firstborn. (Jacob bought the birthright from Esau and was therefore considered the firstborn. Joseph was firstborn to his mother, and Jacob awarded him the double portion usually allotted to the firstborn by declaring that his sons Manasseh and Ephraim would be considered independent tribes (Etz Yosef). ) Just as this one’s mother encountered difficulty with birth, so too, that one’s mother encountered difficulty when she gave birth. Just as this one’s brother hated him, so too, that one’s brothers hated him. Just as this one’s brother sought to kill him, so too, that one’s brothers sought to kill him. Just as this one was a shepherd, so too, that one was a shepherd. This one was hated, and that one was hated. This one was robbed twice, and that one was robbed twice. (Jacob referred twice to sheep stolen from his care for which he would then have to compensate Laban (Genesis 31:39). Joseph himself was kidnapped by his brothers and then stolen from them and sold into slavery (see Genesis 37:28; Maharzu). ) This one was blessed with wealth, and that one was blessed with wealth. This one went outside of the Land [of Israel], and that one went outside the Land [of Israel]. This one married a woman from outside the Land [of Israel], and that one married a woman from outside the Land [of Israel]. This one bore children outside the Land [of Israel], and that one bore children outside of the Land [of Israel]. This one was accompanied by angels, and that one was accompanied by angels. (See section 14. ) This one rose to greatness by means of a dream, and that one rose to greatness by means of a dream. (God blessed Jacob in a dream (Genesis 28:12–15). Joseph rose to power by interpreting Pharoah’s dream (Etz Yosef). ) This one was blessed in the house of his father-in-law, and that one was blessed in the house of his father-in-law. This one descended to Egypt, and that one descended to Egypt. This one ended the famine, and that one ended the famine. (Joseph interpreted Pharaoh’s dream as indicating only seven years of famine rather than fourteen or twenty-eight, and due to his interpretation, the famine was in fact meant to last only seven years. But when Jacob came to Egypt, the famine ended abruptly after only two years (see Bereshit Rabba 89:9). ) This one administered an oath, and that one administered an oath. (Jacob asked Joseph to take an oath to bury him in the Land of Israel, and Joseph administered a similar oath to the children of Israel. ) This one commanded, and that one commanded. (Jacob commanded his sons to bury him in the Land of Israel (Genesis 49:29). Joseph commanded his servants to embalm Jacob (Genesis 50:2). ) This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one’s bones were taken up [to the Land of Israel], and that one’s bones were taken up [to the Land of Israel].

Midrash Tanchuma Buber, Appendix to Sh'lach 16:1

Jer. 3:19): AND GIVE YOU A DESIRABLE LAND, a land that the ancestors of the world (Literally: “fathers of the world.” According to Ber. 16b and Rashi, ad loc., the title father should be limited to Abraham, Isaac, and Jacob. Similarly the title mother should apply only to Sarah, Rebekah, Leah, and Rachael.) found desirable. Abraham, of whom it is stated (in Gen. 12:9): THEN ABRAM JOURNEYED AS HE WENT ON AND TRAVELED TOWARDS THE NEGEB. And so it says (in Gen. 23:4): I AM AN ALIEN AND TRANSIENT AMONG YOU; GIVE ME A BURIAL PLACE AMONG YOU. Isaac. {He also found it desirable when he was departing from world. What did he say to his children (in Gen. 49:29)? BURY ME WITH MY ANCESTORS IN THE FIELD OF EPHRON BEN ZOHAR THE HITTITE.} (Note that Gen. 49:1, 28 attributes these words to Jacob.) [The Holy One also endeared it to Isaac (in Gen. 26:3): RESIDE IN THIS LAND, …. ] Jacob. This he commanded (in Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF IN THE LAND OF …. Ergo (in Jer. 3:19): A DESIRABLE LAND, THE MOST BEAUTIFUL (rts: TsBH TsB') HERITAGE OF THE NATIONS, in that it is a land of delights (rt.: TsBH) for the peoples of the world.

Midrash Tanchuma Buber, Vayechi 5:5

Another interpretation (of Gen. 49:29, cont.): Jacob said: So that the Egyptians would not be redeemed through me, since they are likened to the ass. It is so stated (in Ezek. 23:20): WHOSE FLESH IS LIKE THE FLESH OF ASSES. And I have been likened to the flock, where it is stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK. It is also written (in Exod. 34:20): BUT THE FIRSTLING OF AN ASS YOU SHALL REDEEM WITH A LAMB. Lest they be redeemed through me, for that reason (according to Gen. 47:29), PLEASE DO NOT BURY ME IN EGYPT.

Quoting Commentary

Rashi explains that the Festival of Ingathering refers to the time when produce is brought in from the field to the barns. Chizkuni discusses Yaakov's fear of Esau, noting that acts of kindness beyond the call of duty are referred to as חסד and אמת in the Scriptures, giving examples from Genesis and Samuel II.

Chizkuni, Genesis 32:11:1

קטונתי מכל החסדים, “I have not been worthy of all the acts of kindness;” Yaakov explains what prompts him to be so fearful; he says that G-d has already done more for him than he could have expected, seeing that he did not feel worthy of it. As a result of his unworthiness he was afraid thatEsau who had performed the commandment of honouring his father and mother all the years when he had been absent, had accumulated sufficient merits to emerge victorious in a military confrontation with him. [After all, his father had blessed him with being successful with his sword. Ed.] Whenever the expression חסד and אמת occur in the Scriptures (together), they refer to someone having performed kind deeds, beyond the call of duty. Examples Genesis 49,29, when Yaakov asks his son Joseph to transport his remains to the land of Canaan and for him to be buried next to his wife Leah, although he had buried Joseph’s mother on the roadside where she had died. We find another example in Samuel II 15,20, where David excuses Gittai, from Gat, a gentile, from endangering himself while remaining in his company while he has to flee from his own son Avshalom.

Rashi on Exodus 34:22:3

וחג האסיף AND THE FESTIVAL OF INGATHERING — the festival that falls at the time of the year when you gather in thy produce from the field into the barns. The word אסף here means bringing in (and not, collecting), as (Deuteronomy 22:2) “thou shalt gather it (ואספתו) into thine house” (cf. Rashi on Exodus 23:16 and on Genesis 49:29).

Targum

Jacob instructs his sons to bury him in the cave in the field of Ephron the Chittite when he dies (Onkelos Genesis 49:29, Targum Jonathan on Genesis 49:29).

Onkelos Genesis 49:29

He commanded them, and said to them, I shall be gathered to my people; bring me for burial to my fathers, to the cave that is in the field of Ephron the Chittite.

Targum Jonathan on Genesis 49:29

And he commanded them and said to them, I am to be gathered to my people; bury me with my fathers in the cavern which is in the field of Ephron the Hitah,

בַּמְּעָרָ֞ה אֲשֶׁ֨ר בִּשְׂדֵ֧ה הַמַּכְפֵּלָ֛ה אֲשֶׁ֥ר עַל־פְּנֵי־מַמְרֵ֖א בְּאֶ֣רֶץ כְּנָ֑עַן אֲשֶׁר֩ קָנָ֨ה אַבְרָהָ֜ם אֶת־הַשָּׂדֶ֗ה מֵאֵ֛ת עֶפְרֹ֥ן הַחִתִּ֖י לַאֲחֻזַּת־קָֽבֶר׃ 30 P the cave which is in the field of Machpelah, facing Mamre, in the land of Canaan, the field that Abraham bought from Ephron the Hittite for a burial site—
Yaakov asserts his right to be buried in the cave of Machpelah, which Avraham legally acquired and designated as an ancestral burial plot to secure his sons' ownership. The Targum mentions that Avraham bought the cave from Ephron the Hittite for a burial place, emphasizing its significance as an inheritance for burial purposes.

Commentary

Yaakov emphasizes his right to be buried in the cave of Machpelah, which was legally acquired by Avraham and designated as an ancestral burial plot, ensuring that no one could challenge his sons' ownership of the cave. This repetition serves to add distinction to the site and provide legal basis for any potential disputes over burial rights.

Chizkuni, Genesis 49:30:1

לאחוזת קבר, “as a burial property.” Yaakov reminds Joseph that there is no legal way to dispute that he is entitled to be buried there.

Da'at Zekenim on Genesis 49:30:1

במערה, “in the cave;” according to the plain meaning of the word, Yaakov requested to be buried in the cave of Machpelah. [The question is why he had to repeat this, having just requested it in the previous verse. Ed.] If you were to answer that there were many caves and many fields, and he wanted to specify which one he had in mind, and his son might not know which one he referred to, he spelled out the name of the cave and the field, In the event that people would object to his being buried there, Yaakov gave him details of the transaction that had taken place between Avraham, Efron and the townspeople at the time, and he presumably handed him the document that testified to the sale of both the field and the cave at the time. (Genesis 23,16-18) He left out no detail that could be considered pertinent to ensure that there could be no legal impediment that Joseph would have to face.

Radak on Genesis 49:30:1

במערה, we have explained on Genesis 25,10 why this mention of the cave of Machpelah as the patriarchs’ burial site is mentioned so many times in the Torah as if we did not know already.

Rashbam on Genesis 49:30:1

לאחוזת קבר, they will not be able to challenge my right to be buried there.

Rav Hirsch on Torah, Genesis 49:30:1

Die Gegend, wo Abraham so lange gelebt und gewirkt und dann auch für sein Weib die Grabstätte erworben.

Sforno on Genesis 49:30:1

אשר קנה אברהם, seeing that they had already spent many years in a foreign land, he felt it necessary to remind them that that burial plot was legally theirs. Seeing that already two generations of the patriarchs had been buried there, there was no legal way anyone could now challenge the ownership of this cave.

Steinsaltz on Genesis 49:30

in the cave that is in the field of Makhpela, that is opposite Mamre in the land of Canaan, which Abraham had bought with the field from Efron the Hitite as a burial portion.

Tur HaArokh, Genesis 49:30:1

במערה וגו'...אשר קנה אברהם, “in the cave of Machpelah which Avraham had acquired, etc.” According to Nachmanides the reason why Yaakov recalled the details of the cave and who had been buried inside it, was to add distinction to that site in order to give his sons additional incentive to bury their father in that cave also. He added the words: “which Avraham had acquired as an inalienable ancestral plot,” in order to make them aware that Avraham had already designated this cave as an ancestral burial plot, so that they would have a legal basis for disputing anyone among the Hittites who might challenge their right to bury Yaakov there. The reason why the Torah repeats this once more in 50,13, is to indicate that with the burial of Yaakov in that cave Avraham’s intention at the time he purchased that cave had been carried out completely. He had purchased the cave for three pairs of human beings to be buried inside it, and not more. This is the reason that when the time came, Joseph did not ask the brothers to bury him there also.

Targum

Both Onkelos and Targum Jonathan mention the cave in the field of Machpelah in Canaan that Abraham bought from Ephron the Hittite as a burial place. Targum Jonathan specifically refers to it as the "Double Field" and adds the detail that Abraham bought it for an inheritance of burial.

Onkelos Genesis 49:30

In the cave that is in the field of Machpeilah, which faces Mamrei in the land of Canaan; which Avraham bought, along with the field, from Ephron, the Chittite, for a possession as a burial place.

Targum Jonathan on Genesis 49:30

in the cave that is in the Double Field over against Mamre in the land of Kenaan; for Abraham bought the field of Ephron the Hitah for an inheritance of burial.

שָׁ֣מָּה קָֽבְר֞וּ אֶת־אַבְרָהָ֗ם וְאֵת֙ שָׂרָ֣ה אִשְׁתּ֔וֹ שָׁ֚מָּה קָבְר֣וּ אֶת־יִצְחָ֔ק וְאֵ֖ת רִבְקָ֣ה אִשְׁתּ֑וֹ וְשָׁ֥מָּה קָבַ֖רְתִּי אֶת־לֵאָֽה׃ 31 P there Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried; and there I buried Leah—
Jacob emphasizes the importance of being buried in the cave of Machpelah, mentioning Leah's burial there and stating that only the three patriarchs and their wives should be buried there. Joseph brings an army to protect against Esau's interference in Jacob's burial. The Midrash suggests that Moses may not have actually died, but rather stands and serves near the patriarchs. The Talmud debates whether the generation of the desert will be granted eternal life. Onkelos and Targum Jonathan mention Abraham, Sarah, Isaac, Rebekah, and Leah being buried in the same location.

Commentary

Jacob mentions the burial place of Isaac and Rebekah to emphasize the eminence of the cave of Machpelah and to secure his own burial there. He hints at having already taken possession of the cave by mentioning Leah's burial there and stresses that only the three patriarchs and their wives should be buried there. Joseph did not request to be buried there due to the limitation of three pairs already interred. Esau's descendants attempted to prevent Jacob's burial in the cave, but Joseph's side prevailed in the ensuing conflict. Joseph's decision to bring an army when burying Jacob was to protect against Esau's potential interference. (Tze'enah Ure'enah, Vayechi 96)

Haamek Davar on Genesis 49:31:1

There they buried. The dead feel more at ease in the company of their forebears.

Haamek Davar on Genesis 49:31:2

There I buried Leah. The dead are also more at ease in the company of those who were their helpmates in this world

Or HaChaim on Genesis 49:31:1

שמה קברו את יצחק, there they buried Isaac, etc. Inasmuch as the cave of Machpelah used to belong to Efron the Hittite before Abraham had bought it, the Torah says here: "there they buried Abraham and Sarah." This means that the original owners did no longer use that cave to bury their own dead but that it had become the burial ground for Abraham's heirs, Isaac and Ishmael. When the Torah continues that "there they buried Isaac and Rebeccah," this is a reminder that the cave had become the property of Isaac's heirs Jacob and Esau, excluding Ishmael and his family. When Jacob added that he had buried Leah there, he wanted to exclude Esau's right to be buried there. Sotah 13 quotes Genesis 50,5 which has Joseph telling Pharaoh that Jacob had spoken about the grave he had dug for himself in the land of Canaan as proof for denying Esau a share in that cave.

Radak on Genesis 49:31:1

שמה קברו, Yitzchok and Ishmael.

Radak on Genesis 49:31:2

קברו את יצחק, the reason why Yaakov did not say “we buried,” but “they buried,” although the Torah had testified that he and Esau had buried their father, was that he did not want to even be mentioned in the same breath as his brother who was a wicked person.

Ramban on Genesis 49:31:1

THERE THEY BURIED ISAAC AND REBEKAH. The reason for saying this rather than saying, “I buried,” was that Esau was with him at the burial of their father, (Above, 35:29.) and he did not wish to mention him now. Furthermore, [he did not mention Esau’s name] as he would have been forced to extend the account, saying, “there we buried Isaac, and there they buried his wife Rebekah,” since Jacob was not present at the burial of his mother. Now in his testament, Jacob mentioned the cave and those who were buried in it to his children on account of the eminence of the place so that they make a zealous effort to bury him there. Which Abraham bought with the field… for a possession of a burying-place. (Verse 30 here. To emphasize his thought on the eminence of the place, Ramban reverts to explain the preceding verse in the same light.) He said this in order to let it be known that Abraham commanded that that place be their burial ground as an everlasting possession. However, further on, when it says, And they buried him in the cave of the field of Machpelah, which Abraham bought with the field for a burying-place, (Further, 50:13.) the intent of the verse is to allude that the intention of the righteous one [Abraham] was completed with Jacob’s being buried there as he had bought it for the three of them, and no other person was to be buried there. It is for this reason that Joseph did not command that they bury him in the cave with his fathers. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai (Beshalach 19. See also Midrash Hagadol, ed. Shechter, end of Vayechi 25, and Notes. — The Mechilta is a Midrash on the Book of Exodus, the standard Mechilta is that of Rabbi Yishmael. Ramban here refers to another Mechilta, namely, that of Rabbi Shimon ben Yochai. That is why he specifies it by name.) that Joseph said to them: “And when you bring me up to the land of Canaan bury me anywhere you wish. I have received a tradition that I will not be buried with my fathers for no one is permitted there for burial except the three patriarchs and the three matriarchs, as it is said, There they buried Abraham, etc., and it further says, In my burying-place which I digged for me, (Further 50:5.) as he [Jacob] terminates [the group of people who are to be buried there]. It is possible that by saying, And there I buried Leah, Jacob hinted to them that he had already taken possession of the cave. This he said with respect to Esau, lest he and his children protest his [Jacob’s] being buried there by claiming that the cave is his as he was the firstborn and he is deserving of being buried with his ancestors. Now even though Esau had already left for another country, (Above, 36:6.) his sons might transport him from there, just as Jacob’s sons carried him. Jacob longed to be buried with his sacred ancestors and to be united with them in burial, and if Esau were to be buried there, Jacob could not be buried there for one burial-place does not serve two families. This is also the purport of his words, In my burying-place which I digged for me, (Further 50:5.) meaning that he had already dug the grave in order to take possession of it. This is also the reason that it says, And there went up with him both chariots and horsemen, (Further, 50:9.) as Joseph knew the presumptuousness of Esau and his sons. This is actually what occurred. We find in the Book of Chronicles of Joseph ben Gorion (The book is known as Josippon. This was an anonymous popular Hebrew medieval work containing the ancient history of the Jews. It was based in part upon the work of the historian Josephus. The story related here is told at length in Chapter 2.) and in other books of ancient history that Zepho the son of Eliphaz the son of Esau (Above, 36:11.) came and quarrelled with the children of Jacob concerning this burial, with the result that they waged war. But the power of Joseph prevailed, and they captured him together with his choice army, and they brought them to Egypt. There, Zepho remained in prison all the days of Joseph, but upon his death he escaped from there and went to the land of Compagna [in Italy] and there he ruled over the Caetheans in Rome, and ultimately was crowned [ruler] over the land of Italy. It was he who first reigned over Rome, and it was he who built the first and largest palace ever built in Rome. Our Rabbis also mentioned this matter of the quarrel (Sotah 13a.) with Esau at the cave. The verse which states here, And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father, (Further, 50:14. It would appear that Ramban wishes to finish his commentary on the entire book of Genesis with the death of Jacob (for reasons made clear further). Hence Ramban explains first the oath of Joseph, although it is not mentioned in Scripture till further on (at the end of Chapter 50), and then he reverts to Verse 33, (of the present Chapter 49), in order to explain the nature of the demise of the patriarch which mirrors as well the life of the hereafter, thus confirming the statement of the Sages: “Jacob our father did not die.” The Commentary thus ends on the high note of the deathlessness of the righteous.) alludes to the fact that not one of them died in the war or on the way, as the merit of the prophet Jacob and the merit of Joseph stood by those who went up with him. Joseph did not command that he be carried and buried now in the Land as his father had commanded, for the house of Pharaoh would not permit it since he was a source of honor to them. Furthermore, if his brothers and his father’s house were to accompany him, the people of the Land would rob and steal whatever they had, and it would not be respectful behavior for others to transport him there.

Ramban on Genesis 49:31:2

AND JOSEPH SAID TO HIS BRETHREN, I DIE. (Further, 50:24. Ramban here attempts to remove this difficulty: Why did Joseph address himself first to his brothers, and then made the children of Israel swear to bring his remains to the land of his ancestors (as stated in the following verse.)) All of his brothers were still alive for they all survived him, as you see in the case of Levi. (Seder Olam, Chapter 3: “None among the tribes lived less than Joseph, and none among them lived longer than Levi.”) And Joseph made the children of Israel swear. (Further, 50:25.) Upon seeing that his brothers were old, he made their children and all his father’s household swear that they too would command their children’s children [to take up his bones with them] at the moment of redemption, as they all knew of the impending exile.

Rav Hirsch on Torah, Genesis 49:31:1

(31-32) Ganz genau wiederholt Jakob seinen Söhnen die Örtlichkeit und den Rechtstitel. Es waren ja seitdem bereits 200 Jahre verstrichen. Wir sehen, wie bereits in jener "altersgrauen" Zeit die Verhältnisse geordnet waren und ein ganz gesicherter Rechtszustand vorhanden war.

Steinsaltz on Genesis 49:31

There they buried Abraham and Sarah, his wife; there they buried Isaac and Rebecca, his wife; and there I buried Leah. My father, mother, grandfather, and grandmother are all interred there, as well as my wife Leah. I wish to be buried there as well.

Tur HaArokh, Genesis 49:31:1

שמה קברו את יצחק, “this was where they had buried Yitzchok.” The reason why Yaakov phrased it thus, instead of saying: “there I buried Yitzchok,” is that at the time he had to share that duty (honour) with his brother Esau. He had no wish to even mention Esau at this time. Furthermore, he wanted to avoid the fact that his mother Rivkah had also been buried there, but that he had not taken part in her burial at the time.

Tur HaArokh, Genesis 49:31:2

ושמה קברתי את לאה, ”and I also buried Leah there.” Although, no doubt, his sons knew this, he used mention of the fact to establish his right to be buried there as her husband, in the event that anyone would dispute this. There was the chance that Esau, being the firstborn, might claim the right to be buried there with father and grandfather. Seeing that he had not disputed Leah’s right to be buried there, he should not dispute Yaakov’s right either. The reason why he considered it necessary to add (compare 50,5) the words אשר כריתי לי, “which I dug out for myself,” was to reinforce his claim to be buried there. The reason that Joseph took a whole army with him in order to fulfill his oath and to bury his father in the location he had chosen, was precisely because he anticipated that the wicked Esau might use the occasion to dispute Yaakov’s right to burial there. According to our tradition, Esau and his clan did indeed try and prevent Yaakov being buried there. In fact, the Torah does allude to this obliquely when writing in 50,14 that Joseph and his brothers and all those who had participated in this burial returned to Egypt. This was recorded only in order to inform us that during the armed dispute which preceded Yaakov’s burial, his side did not suffer any casualties. Yaakov’s merit was great enough to protect all those participating in his burial.

Tze'enah Ure'enah, Vayechi 96

“There Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried” [49:31]. Ramban asks here. Why did Jacob say, they buried Isaac? Jacob also helped bury Isaac. The explanation is that Jacob did not want to be remembered together with Esau, since Esau also helped to bury Isaac. Therefore, Jacob said in brief, they buried Isaac. Therefore, he also says that Abraham and Sarah, and Isaac and Rebekah were buried in the cave and there I buried Leah. I established a right of possession there so that Esau would have no right there, so that only three patriarchs and their wives should lie there. Therefore, Joseph did not ask to be buried in the cave, since there were already three pairs in the cave. That is why Joseph did not ask to be buried in the cave because they were already three before him in the cave. When Jacob was being carried to be buried, Zafu, the grandson of Esau, came with a large crowd and waged war with Joseph and his people, on the way. However, Joseph won the war and he was captured and imprisoned along with his most important followers. They were imprisoned in Egypt until Joseph died. He ran away and became king of Rome. Later he became king of the land of Italy. He was the first king of Rome. However, none of Joseph’s people were killed in that war. The merit of Jacob and the merit of Joseph helped them. (Ramban, Genesis, 49:31.)

Midrash

The Midrash explains that the mention of the patriarchs in reverse order signifies that the deeds of each are sufficient for the world, with Isaac not needing remembrance due to his suffering. The use of the word "et" in the text indicates the inclusion of the matriarchs in the covenant. Additionally, it is suggested that Moses did not actually die, but rather stands and serves, with a tunnel connecting his grave to those of the patriarchs.

Sifra, Bechukotai, Chapter 8 8

8) This tells me only of the patriarchs. Whence do I derive (the same for) the matriarchs? From (the triple) eth, eth, eth, "eth" signifying the matriarchs, viz. (Bereshith 49:31), "There they buried Avraham and ('ve'eth') Sarah his wife." And whence is it derived that a covenant has been made with the land? From "and the land will I remember" (as I remember the covenant with the patriarchs.)

Sifrei Devarim 357:28

(Ibid. 5) "And Moses died there": Is it possible that Moses died and wrote "And Moses died there!" But up to this point, Moses wrote; from this point on, Joshua wrote. These are the words of R. Yehudah. (Others say, R. Nehemiah) R. Shimon said to him: Is it not written (Ibid. 31:26) "Take this Torah scroll and place it at the side of the ark, etc."? It must be, then, that Moses wrote in tears what the Holy One Blessed be He told him to write, as in (Jeremiah 36:18) "And Baruch said to them: With his mouth did he utter to me all of these words, and I wrote them in the book in ink." R. Eliezer says: A Heavenly voice called out (for a distance of) twelve mils by twelve mils "And Moses died." S'malyon said (It called out) "And Moses died there, the great scribe of Israel." Whence is it derived that a tunnel issues from the grave of Moses to that of the patriarchs? It is written here "and Moses died there," and elsewhere, (Bereshith 49:31) "There they buried Abraham and Sarah his wife." Others say: "Moses did not die, but he stands and serves, it being written here "there," and elsewhere (Shemoth 34:28) "And he (Moses) remained there with the L-rd." Just as there, standing and serving, so, here, standing and serving.

Vayikra Rabbah 36:5

Why are the patriarchs mentioned in reverse order? It is to say that if there, the deeds of Jacob would have been insufficient, the deeds of Isaac would be sufficient. If the deeds of Isaac would be insufficient, the deeds of Abraham would be sufficient. The deeds of each and every one of them is sufficient for the world to maintained on his account. Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar. (This obviates the need for remembrance.) Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob? (Because Jacob was stated first, there was no need to employ the word “also” in his regard. The implication is that God primarily remembers His covenant with Jacob, and also, secondarily, He remembers His covenant with Abraham and Isaac. ) It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac. But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs? (The verse states that God will remember His covenant with the patriarchs and Israel will gain from their merit; from where is it derived that the same is true of the matriarchs? ) The verse states: Et…et…et. (The verse uses the word et, which does not have an English equivalent, when it mentions each of the patriarchs. These words, which are not essential to the verse, are understood to be alluding to the wives of the patriarchs. Et ) refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31). Why does it mention the merit of the patriarchs and mention the merit of the Land with them? Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.”

Quoting Commentary

The Torah uses the word אף to show that Avraham and Yitzchak had sired Ishmael and Esau, causing G’d’s anger, while Yaakov's children remained true to Torah-values. The merits of the patriarchs are listed, and the matriarchs' merits are alluded to by the word את before בריתי. Binyamin was seated as the youngest, as his mother was no longer alive, while the other brothers seated themselves according to seniority. Leah had already been buried by Yaakov in the cave of Machpelah.

Chizkuni, Genesis 43:33:1

הבכור כבכורתו, “the firstborn according to the mother he was the firstborn of.” Rashi explains: when it came to seating Binyamin, seeing that he did no longer have a mother, he seated him according to his being the youngest as the brothers had told him on their first visit. Joseph thought that the mothers of the others were still alive, [although we know from Yaakov’s remarks on his deathbed that Leah had already been buried by him in the cave of Machpelah (Genesis 49,31). The brothers who were not firstborns seated themselves in the order of their seniority, seeing that it does not say concerning them that ויושיב אותם, “he seated them.”. Ed.]

Rabbeinu Bahya, Vayikra 26:42:2

A Midrashic approach (found in Vayikra Rabbah 36,4): when mentioning the memory of Avraham and Yitzchak the Torah adds the word אף to signify that both these patriarchs had also sired and raised an Ishmael and Esau respectively, thus causing G’d to become angry; in connection with Yaaov that word is missing seeing all his children remained true to their father’s teaching, to Torah-values. The Torah has listed the merits of the patriarchs. How do we know that G’d will also invoke the merits of the four matriarchs? These are alluded to by the extra word את before mention of the word בריתי, “My covenant.” The word את describing the matriarchs is not unique in our verse. We find this word as referring to three of the matriarchs when Yaakov tells his sons that these three matriarchs had been buried either by him or his forefather in the cave of Machpelah (compare Genesis 47,31). This is also confirmed by Sifra Bechukotai 8,8.

Talmud

Rabbi Eliezer believes the generation of the desert will not be granted eternal life, while Rabbi Yehoshua argues they will be given a trial. Rabbi Eliezer interprets the word "there" in Numbers 14:35 to refer only to the wicked, not the righteous, but others point out examples where "there" refers to righteous individuals being buried. Rabbi Yosei HaGalili agrees with Rabbi Eliezer that they will not be given a trial, using Deuteronomy 21:4 as support. Some argue they will be given a trial, citing Jeremiah 2:2.

Avot DeRabbi Natan 36:3

The generation of the desert will not be granted eternal life, and will not even be given a trial, as it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Psalms 95:11), “Those who I swore, in My anger, would never come to My resting place.” These are the words of Rabbi Eliezer. But Rabbi Yehoshua said: They will be given a trial! It is about them that the verses speak (Psalms 50:5), “Gather to Me My devotees, who made a covenant with Me over sacrifice.” [Rabbi Eliezer] said to him: Accept my interpretation. For if not, how can you explain the words, “Those who I swore, in my anger”? [Rabbi Yehoshua] replied: These are the spies, and (all) the wicked people of that generation. Then Rabbi Yehoshua asked: So what do you do with the verse, “Gather to Me My devotees”? [Rabbi Eliezer] said to him: That refers to Moses and Aaron, and all the devotees of that generation from the Tribe of Levi. Others responded: [But in Numbers 14:35, above,] how do you know the word “there” is referring only to the wicked, and not to the righteous? Didn’t it already say (Genesis 49:31), “There they buried Abraham, and Sarah his wife”? And it also says (Genesis 50:5), “In my grave, which I prepared for myself in the land of Canaan, there shall you bury me.” And it also says (Numbers 20:1), “And Miriam died there, and was buried there.” [And what’s more (Numbers 33:38), “Aaron the priest went up…and died there.”] And it also says (Deuteronomy 34:5), “And Moses, the servant of the Eternal, died there in the land of Moab, by the word of the Eternal.” Rabbi Yosei HaGalili said: They will not be given a trial! For it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Deuteronomy 21:4), “There, by the stream, they shall break the calf’s neck.” Just as we have the word “there” in the case of the calf whose neck is broken, which dies and never leaves that place, so too, the word “there” in the case of those who died in the desert indicates that they will die and never leave that place. (And others say: They will be given a trial! It is about them that the verse speaks (Jeremiah 2:2): “Go and call to the ears of Jerusalem and say…[I will remember as a kindness the devotion of your youth].”)

Targum

In Genesis 49:31, Onkelos and Targum Jonathan both mention the burial of Abraham and Sarah, Isaac and Rebekah, and Leah in the same location.

Onkelos Genesis 49:31

There they buried Avraham and Sarah, his wife, there they buried Yitzchok and Rivkah, his wife, and there I buried Leah.

Targum Jonathan on Genesis 49:31

There they buried Abraham, and Sarah his wife; there they buried Izhak , and Rivekah his wife; and there I buried Leah:

מִקְנֵ֧ה הַשָּׂדֶ֛ה וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ מֵאֵ֥ת בְּנֵי־חֵֽת׃ 32 P the field and the cave in it, bought from the Hittites.”
Jacob clarified the purchase of the field and cave from the Hittites to avoid the law of בר מצרא, ensuring no claims could be made against the property. The repetition of the story of acquiring the cave of Machpelah underscored the importance of solidifying Abraham's ownership. Lea and Rachel had children with Jacob through their handmaids, resulting in the birth of several sons, including Joseph. The field and cave were purchased from the sons of Cheis and Hitah according to Targum commentary.

Commentary

Jacob emphasized the purchase of the field and cave from the Hittites to clarify that the law of בר מצרא did not apply, as the connection with the Hittites was not the same as with Efron. This detail was not mentioned when Abraham bought the field to avoid potential protests, with the Torah reporting Jacob's response at a later time. The law of בר מצרא could have allowed the Hittites to claim the field, but Jacob's reiteration of the purchase from the sons of Het ensured this did not apply. Joseph was informed in detail to be prepared for any potential disputes from Efron's heirs.

Chizkuni, Genesis 49:32:1

מאת בני חת, “from the Hittites.” Yaakov repeats this although he had already spelled out that the individual from whom his grandfather purchased this field was Efron the Hittite, as Efron himself was no longer alive to confirm his claim. Seeing that Joseph also had not been present at the time when this transaction had taken place, he went into great detail so that he would know how to answer anyone of Efron’s heirs if he would dare to dispute his father’s claim.

Or HaChaim on Genesis 49:32:1

מקנה השדה והמערה אשר בו, The purchase of the field and the cave which is in it, etc. After Jacob had alluded to the acquisition of the cave as something that was his exclusively, he repeated a particular detail which could possibly form the basis of a claim by the Hittites in the future. This was the law known in the Talmud as בר מצרא, that when a field is up for sale a person owning an adjoining field enjoys a privileged status as a potential buyer. This status is so strong that such a neighbour can force a deal which had been concluded already to be reversed in his favour.

Or HaChaim on Genesis 49:32:2

Even though this law applies only when said field has been purchased by a Jew- as explained in Baba Metzia 108,- and the reason is that the Jewish purchaser can argue that his neighbour should be happy that he no longer has a Gentile as a neighbour, the reason given is not true. Were it true, the Gentiles could argue the same in reverse and use this law as a pretext to dispossess their Jewish neighbours, in this case the sons of Jacob.

Or HaChaim on Genesis 49:32:3

The consideration of the law of בר מצרא is strong enough to override the fact that three generations of Jews had already been buried in that cave. Their argument would be the one described in Maimonides Hilchot Shecheynim chapter 13 that regardless of whether the new owner had dug a hole or built a superstructure on such ground, when the law of בר מצרא is invoked the neighbour who is now being dispossessed must be compensated for any expenses he had incurred while in possession of that field. On the other hand, if the interim owner had caused damage, he has to compensate the neighbour to whom this field should have been sold in the first place.

Or HaChaim on Genesis 49:32:4

Jacob therefore made a point of reiterating מקנה השדה, the purchase of the field within which the cave is situated, from the sons of Chet, to make it quite clear that no such considerations as בר מצרא applied. The author refers the reader to what he wrote on this subject in connection with Genesis 23,9.

Or HaChaim on Genesis 49:32:5

The reason that the Torah did not mention this detail at the time Abraham purchased the field from Efron is that a purchase from the Hittites is not in the same category as a purchase from Efron the individual from whom Abraham had purchased the field. The only possible connection the בני חת still had with that field was the fact that some of their properties may have been adjoining Abraham's. Inasmuch as any eventual protest by them would not be raised till a later stage, the Torah also reported Jacob's answer to such possible protest only at this time.

Steinsaltz on Genesis 49:32

The purchase of the field and the cave that is in it, the familial burial plot, was acquired by my grandfather from the children of Het.

Quoting Commentary

The text emphasizes the importance of burying Sarah in the cave of Machpelah, as it solidified Abraham's permanent acquisition of the property. The Torah repeats the story of the acquisition multiple times to ensure there are no objections against the sale, highlighting the significance of this transaction.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Hayei Sara; Beginning the Journey 5

Bury me with my fathers in the cave in the field of Ephron the Hittite, the cave in the field of Makhpela, near Mamre in Canaan, which Abraham bought along with the field as a burial place from Ephron the Hittite. There Abraham and his wife Sarah were buried, there Isaac and his wife Rebecca were buried, and there I buried Leah. The field and the cave in it were bought from the Hittites. (Gen. 49:29–32)

Rabbeinu Bahya, Bereshit 23:20:1

ויקם השדה והמערה אשר בו , “and the field and the cave which is in it ‘rose.’” The Torah appears to repeat itself as we had been told already in verses 17-18 that the field and the cave passed from the possession of Efron to that of Avraham and the Torah specified its precise location. However, verses 17-18 speak about what happened to the field and the cave before Sarah was buried in there. At that time the property passed to the hands of Avraham only as a מקנה, a “purchase.” Now that Sarah had been buried in the cave of Machpelah the Torah speaks of it becoming an אחוזה, an inalienable piece of property. By burying Sarah in that cave Avraham had performed an act of permanent acquisition. The reason the Torah again stresses מאת בני חת, as if the sellers had been a whole group of people instead of merely Efron is of crucial importance. The Torah wants to forestall anyone ever raising any objection against this sale. This is why the Torah repeats the story of the acquisition of this piece of property again at the end of the Book of Genesis (49,32) prior to Yaakov being buried there.

Rabbeinu Bahya, Bereshit 23:20:2

The Torah speaks about this transaction no fewer than eight times in this portion, and twice more at a later date, making a total of ten references to what should be viewed as a simple transaction. [Anyone living in our own times realizes that all this was not enough to safeguard our claim to make it universally recognized. Ed.]

Second Temple

Lea and Rachel both had handmaids, Zilpha and Bilha, respectively, who bore children with Jacob. Lea bore Reubel, Simeon, Levi, and Judah, while Rachel bore Dan and Nephthalim. Lea also had sons with her handmaid Zilpha, Gad and Asher. Rachel, in exchange for apples, allowed Lea to spend a night with Jacob, resulting in the birth of Issachar, Zabulon, and Dina. Rachel later had a son named Joseph. (Antiquities of the Jews 1:19:8)

The Antiquities of the Jews 1:19:8

8. Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves, (35) but however subject to their mistresses. Now Lea was sorely troubled at her husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she entreated God perpetually; and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After him was born Judah, which denotes thanksgiving. But Rachel, fearing lest the fruitfulness of her sister should make herself enjoy a lesser share of Jacob's affections, put to bed to him her handmaid Bilha; by whom Jacob had Dan: one may interpret that name into the Greek tongue, a divine judgment. And after him Nephthalim, as it were, unconquerable in stratagems, since Rachel tried to conquer the fruitfulness of her sister by this stratagem. Accordingly, Lea took the same method, and used a counter-stratagem to that of her sister; for she put to bed to him her own handmaid. Jacob therefore had by Zilpha a son, whose name was Gad, which may be interpreted fortune; and after him Asher, which may be called a happy man, because he added glory to Lea. Now Reubel, the eldest son of Lea, brought apples of mandrakes (36) to his mother. When Rachel saw them, she desired that she would give her the apples, for she longed to eat them; but when she refused, and bid her be content that she had deprived her of the benevolence she ought to have had from her husband, Rachel, in order to mitigate her sister's anger, said she would yield her husband to her; and he should lie with her that evening. She accepted of the favor, and Jacob slept with Lea, by the favor of Rachel. She bare then these sons: Issachar, denoting one born by hire: and Zabulon, one born as a pledge of benevolence towards her; and a daughter, Dina. After some time Rachel had a son, named Joseph, which signified there should be another added to him.

Targum

The field and cave were purchased from the sons of Cheis (Onkelos Genesis 49:32) and the sons of Hitah (Targum Jonathan on Genesis 49:32).

Onkelos Genesis 49:32

The purchase of the field and the cave that is in it was made from the sons of Cheis.

Targum Jonathan on Genesis 49:32

the purchase of the field, and the cave that it is in, of the sons of Hitah.

וַיְכַ֤ל יַעֲקֹב֙ לְצַוֺּ֣ת אֶת־בָּנָ֔יו וַיֶּאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו׃ 33 P When Jacob finished his instructions to his sons, he drew his feet into the bed and, breathing his last, he was gathered to his kin. (kin As in Gen. 17.14; 25.8, 17; 35.29; 49.29; Num. 20.24; 31.2; cf. Lev. 21.1–3. NJPS “people,” a trad. yet inconsistent rendering. See the Dictionary under “predecessors.”)
Yaakov Avinu did not die in the traditional sense, with his soul remaining connected to his body after death, supported by Rashi and other sages. The concept of a "second body" is mentioned, allowing for a continued connection between the physical and spiritual realms. Man can share his wealth and moral stature with others, with spiritual powers being enhanced in old age, as seen with Jacob, Elijah, and Moses. Jacob instructed his sons to carry his body to be buried in Canaan, assigning specific roles to each son based on direction, advising them to honor each other, serve the Lord, forgive each other's transgressions, and protect one another. Aaron is not allowed to enter the land assigned to the Israelites because he disobeyed God's command regarding the Waters of Meribah, and uncircumcised males who fail to circumcise themselves will be cut off from their kin for breaking God's covenant.

Chasidut

Yaakov Avinu did not die in the traditional sense, as he had already experienced a taste of the world to come while in Egypt. His connection to all twelve tribes is symbolized by gathering his feet onto the bed, representing prayer and the unification of his descendants. The difficulty of the coming exile is reflected in the closing of the parsha, as Yaakov's attempt to reveal the end of days was thwarted. The unity of the tribes was crucial for this revelation, as they were organized by Yaakov to spread the light of Torah through their actions and connection to Hashem.

Likutei Moharan 9:2:11

And Yaakov—in whom all twelve tribes were collectively embodied—knew each and every tribe at its root. This is why it is written of him (Genesis 49:33), “And Yaakov gathered up his feet onto the mitah .” “His feet” corresponds to prayer, as is written (Psalms 85:14), “Righteousness will go before him.” In other words, [Yaakov’s gathering up his feet alludes to] his gathering all the prayers .

Mei HaShiloach, Volume I, Genesis, Vayechi 9

“… he gathered up his feet into the bed ….” (Bereshit, 49:33) It is written in the Gemara (Ta’anit, 5b), “Yaakov Avinu did not die.” Death is man’s transformation from this world to the world to come. With Yaakov, all the while he was in Egypt, God let him taste a little of the life of the world to come, therefore it says that he did not die, for he did not experience any change with his death. On this, the Gemara follows immediately with, “all who so much as say the name, ‘Rachav, Rachav’ [the most beautiful prostitute of her time] will experience a seminal flow.” The Gemara concludes that “this was true for those who knew her and had seen her.” These two matters are juxtaposed in the Gemara in order to show that just as with the affairs of this world desire remains fixed in the heart of man, so too was the drop of life (from the world to come) fixed in the heart of Yaakov Avinu from the time God dripped it into him and forevermore. Therefore it is inconceivable that the expression death would have any relevance to Yaakov Avinu any more than one who removes his garments and dresses in other garments. This is the meaning of the verse (Yesahya, 58:8), “then your light shall break forth as the morning,” for “break forth” “is comprised of the same letters as Yaakov” and also “fixed.” Understand this. (This is explained well in the Sha’ar haClallim, the Gate of Principles of the Kabbalah, Chapter Ten, which precedes the Eyts Haiim.)

Sefat Emet, Genesis, Vayechi 16:3

The Midrash (Bereishis Rabbah 96:1) explains that this parsha is "closed" because, from this time, the eyes and hearts of Yisrael became blocked due to the difficulty of the exile. Another explanation is that Yaakov wanted to reveal the end of days, but it was hidden from him. Although there was no actual servitude to the Egyptians during the lifetime of the 12 tribes, they already felt the exile internally in their service to Hashem—symbolized by the "eyes and the heart," represented by the Tefilin of the head and arm. The Tefilin of the arm represent a bodily connection to Hashem, tied next to the heart, while the Tefilin of the head represent the connection of the mind, symbolizing neshamos. This is the idea behind "האספו התקבצו" – gather together and unite. If the tribes had gathered and united properly, Yaakov would have revealed the end of days. The 12 tribes are the light spreading from the forefathers until the end of generations. Yaakov organized them, commanding how they should carry his body and march in the midbar, each according to his responsibility, uniting them for all future generations. The 12 tribes are referred to as "Mighty in power, those who do His will," representing action, while the forefathers are the source higher than action, being the "chariot" for Hashem's resting place. This is the idea of אור (everlasting light) and נר מצוה (the candle of mitzvot), spreading the light of the Torah into the vessels symbolized by the 613 mitzvot. This concept is hinted at in Bereishis 49:33, "And Yaakov completed instructing his sons, and gathered his legs," implying that he connected them to him, like lighting a candle from a fire, placing his power in them.

Commentary

In Genesis 49:33, Rashi and other sages suggest that Jacob did not die in the traditional sense, with his soul remaining connected to his body after death. This idea is supported by the fact that the word "death" is not explicitly mentioned in connection with Jacob's passing, and that his soul continued to have an influence even after his physical body was embalmed and buried. This belief is also seen in the actions of other righteous individuals like Rabbi Yehudah, who returned to his home after death to recite the Kiddush before deciding to stop to avoid causing a negative comparison with other deceased scholars. The concept of a "second body" is mentioned, which is diaphanous and serves as clothing for the soul, allowing for a continued connection between the physical and spiritual realms.

Chizkuni, Genesis 49:33:1

ויאסוף רגליו אל המטה, “he retracted his feet into the bed.” Originally, he had been sitting on the edge of the bed as mentioned at the beginning of the paragraph his feet having been in contact with the floor.

Da'at Zekenim on Genesis 49:33:1

ויאסוף רגליו אל המיטה, “he gathered his feet into the bed;” he had previously gotten up in bed in order to give a blessing to Joseph’s sons as we know from Genesis 48,2, where he was described as summoning his strength and sitting upright on his bed. As soon as he had completed his blessings he made ready to die.

Ibn Ezra on Genesis 49:33:1

HE GATHERED UP HIS FEET INTO THE BED. Until then he had been sitting on the bed with his feet dangling over its edge as is contemporarily the custom in Christian communities. The beds in Moslem countries are constructed differently from the beds in Christian countries. (I.E. explains that Egyptian beds were the same as the beds used in Christian countries; hence it was possible for Jacob’s feet to dangle from his bed. However, had his bed been like those used in Moslem countries, that is, a bed that lies flat on the ground, this would have been impossible. I.E. makes this point so that readers in Moslem countries could understand how Jacob could be in bed with his feet over its side.)

Or HaChaim on Genesis 49:33:1

ויכל יעקב לצוות, Jacob finished commanding his sons, etc. This verse teaches that Jacob was an exception to the rule proclaimed by Solomon in Kohelet 8,8 that on the day someone dies he is no longer master over his spirit. Jacob was in full control of all his senses when he made all these arrangements. Only after having concluded all he wanted to say, ויאסוף דגליו, he gathered his feet into the bed, etc. Here is the source of the statement in Taanit 5 that "our father Jacob did not die." If death had taken possession of him, he would not have retained control long enough to be able to put his feet back into his bed. Midrash on Kohelet 8,8 explains that on the day of death a man cannot say to the angel of death: "wait for me until I have concluded my business and then I will come."

Rabbeinu Bahya, Bereshit 49:33:1-5

ויגוע ויאסף אל עמיו,“He expired and was gathered to his people.” The word מיתה is not mentioned in connection with Yaakov. This prompted our sages in Taanit 5 to say: “our patriarch Yaakov never died.” Seeing that we see from the reports of the Torah here that he was treated as if dead, i.e. embalmed, buried, etc., surely this is evidence that he did die! We must therefore understand the statement of our sages who said “he did not die,” to mean that Yaakov’s soul remained hovering over his body due to the degree of holiness he had attained. Whereas other righteous people who did not attain the level of holiness that Yaakov attained are forced to return their souls to celestial regions, and once they have returned there they do not return to earth, Yaakov’s soul was in a constant state of commuting between heaven and earth. Only extremely rarely did great men attain this degree of holiness in their lives, Rabbi Yehudah (the editor of the Mishnah) being one of those select few. it is said of this Rabbi Yehudah in Ketuvot 103 that his soul returned to his former residence on earth every Sabbath eve. It happened on one such Sabbath eve that a neighbour of his widow came to visit her calling to her from the doorway. Her maid said to the neighbour: “Be quiet, the Rabbi is sitting here!” As soon as Rabbi Yehudah (his soul) heard this he decided to stop visiting his former home on earth. He did this so that people should not say that previous scholars whose soul had not been observed as returning to earth had been inferior to him in piety. If this was true of Rabbi Yehudah, how much more so must it have been true of Yaakov who had acquired (almost genetically) three levels of holiness. 1) Yaakov had been equipped with the holiness of Avraham, i.e. he was sired by someone whose body had already been circumcised. 2) He had had the residue of the holiness of his father who had submitted his life to G’d at the Akeydah. 3) He had acquired holiness in his own right becoming the third pillar of the מרכבה, the “chariot” supporting G’d’s Presence on earth when G’d had told him that He would even descend to Egypt with him. The practical demonstration of Yaakov’s personal holiness was the fact that all his children followed in his footsteps and embraced his outlook on life. For all these reasons we find that G’d Himself is referred to as קדוש יעקב, (Isaiah 29,23) “the Holy One of Yaakov”, and we do not find such an expression "Holy One of Abraham" or Holy One of Yitzchak". A kabbalistic approach to the statement that “Yaakov our patriarch did not die.” Yaakov’s attributes were not of the usual kind, i.e. that every virtue has its negative counterpart. Usually, the more extreme someone is in the practice of a particular virtue the greater the contrast with people practicing the opposite. When we look at scales we find that the more we depress one side, the higher the other side rises. This seems to be a law of nature. In human society there is a similar phenomenon. Extremes of one kind are usually counterbalanced by extremes on the opposite side. In a certain sense life therefore is the opposite of death. Yaakov who pursued the golden mean in his outlook on life and in his conduct, did not need to die as he did not need to “balance the scales.” The same did not apply to Avraham and Yitzchak respectively. The former’s life concentrated almost entirely on involvement on behalf of his peers, whereas the latter’s concentrated almost entirely of perfecting his own personality. As a result of this balance in Yaakov’s life there was no need for him to achieve such a balance of either his body or soul posthumously, as do the souls and bodies of ordinary people. This “body” of Yaakov which remained “alive,” was what is called the “second body,” something very diaphanous, not like the “body” that we normally think of. This “second” body serves as clothing for the soul and is therefore not something merely allegorical. According to tradition such a “second” body clothes the soul either once a week on Sabbath eve to the end of the Sabbath, or from the onset of the Day of Atonement until its end. During the rest of the year this “body” floats around in the atmosphere at the direction of G’d. It becomes visible to those whom G’d has taken a liking to. Yaakov’s “first” body, i.e. the kind of body he had in common with everyone else, was embalmed and buried in normal fashion just as the Torah writes, and as the Rabbi in Sotah called out when he was told of the fact that Yaakov did not die. This Rabbi had referred to the “first” body, whereas his colleague had referred to Yaakov’s “second” body. The first Rabbi then told him that he had not come to his conclusion on his own, but had derived it from the verse (Jeremiah 46,27) “Here I am going to deliver you from far away, your folk from their land of captivity; and Yaakov again shall have calm and quiet, with none to trouble him.” The fact that Jeremiah addresses both Yaakov and his descendants in the same breath indicated to the first Rabbi that Yaakov was still alive. Jeremiah addressed the “second” body of Yaakov which I have mentioned. I believe that this is also what is alluded to in the Midrash Eycha Rabbati 2,9 where the verse in Lamentations 2,3: ”He has ravaged Yaakov like flaming fire, consuming on all sides,” is dealt with. The author says that when disaster struck the Jewish people only Yaakov “felt” it. Similarly, when the redemption comes only Yaakov will “feel” it. This is why the psalmist (Psalms 14,7) says: ”Yaakov will exult, Israel will rejoice.” You are aware that he expression מרגיש, “feeling something, experiencing a sensation,” cannot be used in connection with bodies which have been embalmed and buried. This term could only be applied to this diaphanous “second” body of which we spoke earlier. This is also the way we have to understand the passage in Ketuvot dealing with Rabbi Yehudah’s return to earth every Sabbath eve. The same applies to the passage in Shabbat 152 where Rabbi Acha remonstrated with grave diggers who had disturbed his peace (he had long been dead and buried). If such people’s “second body” survived, how much more so is this plausible in the case of our patriarch Yaakov? This may be the mystical dimension of Proverbs 10,2 וצדקה תציל ממות, “that charity saves one from death.” Clearly, the meaning is not that people who give charity will enjoy eternal physical life in the normal sense here on earth. Rather, they may retain this “second” body as did Yaakov and Rabbi Yehudah. This may also be the meaning of what we recite daily in our prayers that G’d זוכר יצורים ברחמים, “remembers the creatures (human beings) in mercy.” Our sages who composed this line meant that an ongoing existence is due to G’d exercising His attribute of Mercy. Our sages in Bereshit Rabbah 68,12 explain that even at the early stage of Yaakov’s life when he had the dream (vision) of the ladder (Genesis 28,12), the message of the angels “ascending and descending the ladder” is that they wanted to compare Yaakov’s features with the features of the face engraved under the throne of G’d.

Radak on Genesis 49:33:1

ויאסוף את רגליו. As long as he had still been speaking to his sons he felt strong enough to carry on sitting on the bed with his feet on the floor. As soon as he had finished, he pulled up his feet to the bed and lay down.

Radak on Genesis 49:33:2

ויגוע, an expression used with the righteous, describing a painless death. Some (Taanit 5) explain the fact that the Torah did not add the word וימת, “he died,” which is customary, as a hint that Yaakov did not actually die in the accepted sense of the word. Although the Torah specifically mentioned that Moses died, i.e. וימת משה, (Deut. 34,5) the fact is that he did not die. (Sotah 13). The fact is that the righteous do not die in the accepted sense of the word.

Radak on Genesis 49:33:3

ויאסף אל עמיו, I have explained the meaning of this expression on 25,8.

Ramban on Genesis 49:33:1

AND HE EXPIRED, AND WAS GATHERED TO HIS PEOPLE. But the word “death” is not mentioned in his case. Our Rabbis therefore said, “Jacob, our father, did not die.” This is the language of Rashi. Now according to this opinion of our Rabbis, the difficulty arises: Now Jacob applied the term “death” to himself, as it is written, Behold, I die, but G-d shall be with you! (Above, 48:21.) Now perhaps he did not know it himself, or it may be that he did not wish to pay honor to himself. Similarly, with respect to the verse, And when Joseph’s brethren saw that their father was dead, (50:15.) we must say that to them he was dead, or it may be that they did not at all know of this. Now the purport of this Midrash [which states that “Jacob, our father, did not die],” is that the souls of the righteous are bound in the bind of life with the Eternal, (I Samuel 25:29.) and his soul covereth him all the day, (Deuteronomy 33:12.) “wearing a scarlet garment” (A Cabalistic term indicating “the garment” which the soul dons after the death of the physical body.) so that she not be stripped naked, as Jacob’s [soul was privileged to do continually], or which she dons at certain occasions [as do the souls of lesser righteous individuals]. This matter will be understood in the light of what is told in Tractate Shabbath (There (152 b) the story is told of certain grave-diggers who were digging in the ground when they heard the voice of Rabbi Acho’ie the son of Yoshiyahu, who had been buried there previously, rebuking them. He was yet alive in the sense which the Rabbis refer to when they say Jacob did not die.) and Tractate Kethuboth. (There (103 b) the story is told of Rabbeinu Hakadosh who, after his demise, would come home every Sabbath eve and pronounce the Kiddush.)

Ramban on Genesis 49:33:2

Thus concludes the book Bereshith, containing the story of the accounts of the patriarchs. It tells of what has occurred and of new things that will occur (Here we have Ramban’s recurrent theme that the book of Genesis alludes to the future events in the story of Israel.) even before they spring up in the hearts of people. And to the Creator of all beginnings, Him that rideth the skies, (Psalms 68:5.) Many praises and myriads of thanksgivings. By Him actions and causes are weighed; (I Samuel 2:3.) He uncovereth deep things (Job 12:22.) and lofty opinions, And brings the thoughts to light. It is He Who leadeth me in the path of righteousness, In the midst of the path of justice, (See Proverbs 8:20.) Who vouchsafest benefits unto the undeserving.” (From the benediction upon deliverance from peril or recovery from sickness (Berachoth 54 b).)

Rashbam on Genesis 49:33:1

ויאסוף רגליו, he drew his legs back into the bed, seeing that all the while he had pronounced the blessings he had been sitting on the edge of the bed as we know from 48,2 וישב על המטה, “he sat up on the bed.” Also while blessing Joseph’s sons he had remained sitting upright, as we know from 48,12 where Joseph is described as pulling back his sons from between Yaakov’s knees. G’d‘s fondness for Yaakov is emphasised by the Torah when it reports that Yaakov possessed this strength until he had completed the last words of his blessings and his instructions.

Rashi on Genesis 49:33:1

ויאסף רגליו means HE BROUGHT HIS FEET into the bed. (Rashi tells us that ויאסף signifies הכניס, he brought in).

Rashi on Genesis 49:33:2

ויגוע AND HE EXPIRED — but the word death is not mentioned in his case, and our Teachers therefore said: (Taanit 5b) “Jacob, our father, is not dead”.

Siftei Chakhamim, Genesis 49:33:1

Our father Yaakov did not die. The Gemora in Taanis 5b objects, “Did not the doctors embalm Yaakov (Bereishis 50:2)? And does it not say that his sons carried him from Egypt and buried him in Eretz Yisrael (ibid v. 13)? The answer is: It means he did not taste death, i.e., he did not feel the pain of death. Much more has been said on this subject.

Steinsaltz on Genesis 49:33

Jacob concluded instructing his sons. Although he was ill, he spoke while sitting up on the bed. When he sensed he was about to die, he drew his feet to the bed, and in this state he expired, and he was gathered to his people.

Tur HaArokh, Genesis 49:33:1

ויגוע ויאסף, “he passed away painlessly and was gathered to join his people.” Our sages use this phraseology to comment that “Yaakov did not die,” seeing that the Torah avoided the word וימת, “he died,” in spite of the fact that he himself had announced that he was going “to die.” (compare 48,21). Possibly, he himself did not know that he would not die in the accepted meaning of the word, or he did not want to make a statement which sounded arrogant, bombastic. We also have the report of the Torah in 50,15 ויראו אחי יוסף כי מת אביהם, “Joseph’s brothers saw that their father had died.” This is no contradiction. As far as the brothers were concerned their father had ”died.” Or, they too, had remained ignorant of what has been revealed to us by our tradition and the allusion in the text, something the brothers did not know as the Torah had not been written and revealed as yet.

Tze'enah Ure'enah, Vayechi 97-99

“He breathed his last and gathered” [49:33]. Rashi writes. It is not written that Jacob died. The explanation is that our sages said that Jacob did not die. (Rashi, Genesis, 49:33.) Ramban, Toldot Yizhak, and Bahya ask a question. Yet, it is written in the Torah portion that the physicians and doctors embalmed Jacob with good spices, so that he should not stink, since he died. Thus, we hear there that he must have died. The three sages write the explanation. That is to say, Jacob was very holy. When he died, his soul still came to his body as if he were still alive. The Talmud writes in tractate Ketubot, chapter twelve. (B. Ketubot, 103a.) Rabbi [Judah the Prince] commanded before he died that they should prepare the table, the candles and the bed in his house every Friday before the Sabbath. He came to his house every Friday night after his death and recited the Kiddush. Once, his neighbor’s wife came and knocked on the door where Rabbi was. The maid went out and shouted at the neighbor’s wife. Go away, Rabbi has just come. As soon as Rabbi heard this, he was afraid that people would learn of this and Rabbi never came again. He said: I will cause a disgrace for the other righteous people who died before me, since they cannot come back to life, as I have done. (Ramban, Genesis, 49:33; Bahya, Genesis, 49:33; Toldot Yizhak, Genesis, 49:33.) So too, Jacob came back to life. Concerning this, the sages said that Jacob did not die. Another explanation that is given is that because Jacob had studied Torah day and night and had also taught students. When they give an explanation in the name of Jacob, his lips move in the grave, as if he was alive in the grave. (B. Yevamot, 97a.)

Jewish Thought

Man can share his wealth and moral stature with others, with spiritual powers being enhanced in old age. Blessings and prayers are usually given near the end of life when the person is spiritually potent, as seen with Jacob, Elijah, and Moses. The term neshamah, soul, is a troubling subject for theologians and philosophers, with silence on the matter leading to doubts and frustration. David wanted to know the date of his death to ensure he could complete his task on earth, highlighting the fear of incomplete work when one does not know how much time they have.

Akeidat Yitzchak 104:1:3

To the extent that man is able to amass both physical and material assets, he is able to share his wealth. A rich man can enrich others in accordance with the amount of personal wealth in excess of his needs. A man of renowned moral stature can transmit to others some of the qualities he has acquired. Whereas physical powers have a tendency to decline with advancing age, spiritual powers are enhanced by the onset of old age. As a result of this phenomenon, blessings and prayers for others are usually reserved till near life's end, since at that point the person bestowing them is at his spiritually most potent. Jacob imparted both blessings and insights to his children when on his deathbed. The prophet Elijah bequeathed his insights to his disciple Elisha when he was about to depart this earth. (Kings II chapter 2) In fact, he warned Elisha that unless the latter was able to watch him ascend, there was no guarantee that he, Elijah had bequeathed enough insights to ensure that Elisha's mission as his successor would be successful. Moses too, had not divested himself of sufficient earthly shells to communicate the maximum amount of blessings he was capable of to his people, until he had actively prepared for death. When Elijah had told Elisha that the latter's powers of observation held the key to the amount of prophetic spirit he would acquire, he was in effect telling him that in order for blessings to be fully effective, both the donor and the recipient have to be in a state of preparedness. This is somewhat like the waters of a fountain going to waste, unless they are absorbed by containers especially prepared to receive them.

Akeidat Yitzchak 6:1:7

These are but a few of the problems that trouble theologians and philosophers concerning the term neshamah, soul. The subject is swept under the rug for fear that it would produce mass desertions from (organized) religion. Job expressed his intellectual anguish about this in the words "I am at an end, I do not know my soul, I despise my life" (Job 9,21). Silence on the subject only deepens doubts and frustration. Discussion is apt to lead others astray who had never been alert to the fact that a problem existed, due to the shallowness of their thinking. Uttering doubts to oneself only, maybe a means to find solutions without having a negative impact on others. David, who had wanted to know the date of his death, wanted to find out if his task on earth could be completed in the time span allotted to him. He who lives one day at a time, not knowing how much time he has to complete a project, surely must be in constant terror lest all his work be in vain.

Kabbalah

After retiring from the presence of the King, one should take three steps backwards, as stated in Tikkunei Zohar 26a:21. This action is linked to the mystery of the word in Genesis 49:33, where Jacob gathered his feet to the bed, as referenced in BT Yoma 53b.

Tikkunei Zohar 26a:21

Then he retires from the presence of the King. Because of this, one needs to give [Var. retreat ] three steps backwards. (BT Yoma 53b) And the mystery of the word: ... (Gen. 49:33) and he gathered his feet to the bed...

Midrash

Jacob instructed his sons to carry his body to be buried in Canaan, assigning specific roles to each son based on direction. He advised them to honor each other, serve the Lord, forgive each other's transgressions, and protect one another. Jacob warned of future troubles but promised deliverance if they followed God faithfully and instructed their descendants to do the same. He then passed away, gathered to his people (Sefer HaYashar, Book of Genesis, Vayechi 2).

Bereshit Rabbah 100:1

“Know that the Lord is God” (Psalms 100:3) – Rabbi Yehuda bar Simon and Rabbi Aḥa, Rabbi Yehuda bar Simon said: “Know that the Lord is God, He made us, and we did not [velo]” (Psalms 100:3) create ourselves, unlike Pharaoh, who said: “My river is mine and I made myself” (Ezekiel 29:3). Rabbi Aḥa said: “Know that the Lord is God, He made us and to Him [velo]” we devote ourselves. (The word velo can be written with an alef, in which case it means “and not,” or it can be written with a vav, in which case it means “and to Him.” Traditionally, the word velo in this verse is written with an alef but read as though it is written with a vav. Rabbi Yehuda’s interpretation is based on the spelling with an alef and Rabbi Aḥa’s interpretation is based on the spelling with a vav. ) “Jacob concluded commanding his sons, he drew his feet to the bed, and he expired, and he was gathered to his people” (Genesis 49:33). “Jacob concluded commanding his sons” – three commands were stated regarding the matter: (This phrase means that there are three verses (Genesis 49:29, 33, 50:12) that describe Jacob’s commands to his sons. The midrash will interpret this to mean that he issued three distinct commands, as explained in the next paragraph. Some commentaries assert that this phrase should not appear here in the text but rather at the beginning of the next paragraph, where the midrash explains what the three commands were (Matnot Kehuna; Yefeh To’ar). ) “He commanded them and said to them: I am to be gathered to my people” (Genesis 49:29) – if you merit for yourselves, you will merit me. (If you fulfill what I command, I will always be with you.) If not, when I depart from the world, I will go to my fathers, as it is stated: “I am to be gathered to my people” (Genesis 49:29). When he departed, immediately: “His sons did to him just as he commanded them” (Genesis 50:12) – they embalmed him and took him up [to Canaan] in his bier.

Bereshit Rabbah 100:2

“Jacob concluded commanding his sons.” “His sons did to him just as he commanded them” (Genesis 50:12). (These, in addition to Genesis 49:29, cited above, are the verses which mention Jacob’s commands to his sons. ) The first was regarding idol worship, just as it says: “Because he willingly followed an order” (Hosea 5:11). (The verse refers to following the orders of false prophets to engage in idolatry. ) The second was regarding blessing the Name, (This is a euphemism for blaspheming the name of God.) just as it says: “When he blasphemes the name he shall be put to death” (Leviticus 24:16). The third was regarding bearing the bier. He said to them: ‘Pay attention that no uncircumcised one will touch my bier, so as not to cause the Divine Presence to depart from upon me. Instead, act according to the following arrangement: Bear me, three from the north, three from the south, three from the east, three from the west. Just as you do for me, so you are destined to be arranged into four banners in the wilderness, with the Divine Presence in the center.’ Rabbeinu [Yehuda HaNasi] commanded three matters before his death. He said to them: ‘Do not eulogize me in the small towns, do not move my widow from my house, and those who tended to me during my lifetime shall tend to me in my death.’ Do not eulogize me in the small towns – because of dispute. (The towns would quarrel over which would eulogize him, and which villagers and townspeople would have to travel to the neighboring town. Alternatively, the towns would become crowded with the residents of the surrounding countryside. Rather, he wanted them to eulogize him only in the big cities. ) Do not move my widow from my house – is it not a baraita: A widow who said: ‘I do not wish to move from my husband’s house,’ the heirs cannot say to her: ‘Go to your father’s house and we will sustain you,’ but rather, they sustain her and provide her with residence in accordance with her standing. It is, rather, because it is typical for the Nasi to have all his belongings from the public, but this one, because he did not benefit from the public at all, that is why he said: ‘Do not move my widow from my house.’ (If Rabbi Yehuda HaNasi’s home had been provided by the public due to his position, his wife would not have been able to continue living there after his death. But since he lived in a private home, his wife had the right to remain there. ) Rabbi Dostai said: So they will not say to her that the house of the Nasi is dedicated to the office of the Nasi. (He commanded that his wife not be moved in order to demonstrate to the masses that his home had not been provided by the public. It was his private home and not a publicly-funded residence that would then belong to the next Nasi. ) ‘Those who tended to me during my lifetime shall tend to me in my death’ – Rabbi Ḥanina of Tzippori said: Like Yosei HaPinos and Yosei HaParti. Rabbi Ḥizkiya added two more: (He added two more commands that Rabbi Yehuda HaNasi issued before his death. ) ‘Do not put on me many shrouds’ and ‘Have my coffin be perforated to [be open to] the ground.’ Do not put on me many shrouds – because they attract maggots. Have my coffin be perforated to [be open to] the ground – due to decomposition. (This will cause the body to decompose faster, which is better for the soul.) The statement of Rabbi [Yehuda HaNasi] indicates: Not in the way that a person goes does he come. (When a person is resurrected, he does not arise dressed as he is when buried. If he would, Rabbi Yehuda HaNasi would have requested to be well dressed even if that would attract maggots. ) The statement of the Rabbis is that they say: As a person goes, so he comes. Rabbi Yoḥanan commanded and said: ‘Do not clothe me not in white and not in black, but in colored garments. If I am summoned to be with the righteous, the wicked will not know me. If I am summoned to be with the wicked, the righteous will not know me.’ (Rabbi Yoḥanan was not sure if he would be summoned with the righteous, who appear in white, or the wicked, who appear in black. He therefore asked to be buried in a different color so as to avoid a situation in which he was dressed in white but summoned with the wicked, which would be embarrassing, or a situation in which he was dressed in black but summoned with the righteous, which might appear as a distortion of Divine justice. ) Rabbi Yoshiya would command and say: ‘Clothe me in fine white garments.’ They said to him: ‘Your master said this, and you said that?’ (Rabbi Yoshiya was a disciple of Rabbi Yoḥanan. ) He said to them: ‘Need I be ashamed of my actions?’ Rabbi Yirmeya would command and say: ‘Clothe me in fine white garments, clothe me in socks. Place my staff in my hand and my sandals on my feet and place me adjacent to the road, so if I am summoned, I will arise prepared.’ That is what Rabbi Yona said in the name of Rabbi Ḥama: A man’s feet are his guarantors to bring him wherever he is summoned. (Some commentaries suggest that the words “that is what” should not appear in the text, as this is an independent statement, not connected to what preceded it. The meaning is that a person is destined to die in a particular location, and his feet will carry him there whether he likes it or not. See Sukka 53a. Thus, Jacob did not return to Canaan after the famine, as he was destined to die in Egypt (Etz Yosef). )

Kohelet Rabbah 9:11:1

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11). “That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask, (This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8).) and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter. (Jacob was so weak that his sons had to carry him themselves as they traveled.) “Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him. (His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died.) Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2). (Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.) “And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13). (Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth.) But today, “Joseph sustained his father and his brothers…” (Genesis 47:12). “And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29). (Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.) Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23). “And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33). (David said this after Yoav tricked Avner and killed him.) “Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt. (This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.) “And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21). “And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you? (According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria).) If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’ And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf. (The punishment for this sin is distributed over all the generations.)

Midrash Tannaim on Deuteronomy 1:1:2

Rabbi Shimon said: "Fortunate are the righteous who do not depart from the world until they command their children after them regarding the words of the Torah. We find this with our forefather Abraham, who did not depart from the world until he commanded his children and his household to keep the ways of the Lord, as it says, 'For I have loved him, because he commands his children and his household after him to keep the way of the Lord' (Genesis 18:19). And so, Isaac commanded Jacob, as it says, 'And Isaac called Jacob and blessed him and commanded him' (Genesis 28:1), and Jacob commanded his children, as it says, 'And Jacob finished commanding his sons' (Genesis 49:33). And David, the king of Israel, commanded his son Solomon, as it says, 'Now the days of David drew nigh that he should die, and he charged Solomon his son, saying' (1 Kings 2:1). And so too, Moses did not depart from the world until he rebuked Israel for their sins and commanded them to keep the commandments of the Lord, as it says, 'These are the words' (Deuteronomy 1:1).What are these words? Rabbi Yishmael said, "These words are equivalent to the Ten Commandments that Israel received at Mount Sinai. Moreover, when Israel said, 'We will do and we will hear' (Exodus 24:7), they did not wait long before rebelling and saying, 'These are your gods, O Israel' (Exodus 32:4). But these words (of rebuke and commandment) restored Israel to a better state and bound them to the Lord and His Torah, as it says, 'But you who cleave to the Lord your God are alive, every one of you, this day' (Deuteronomy 4:4). The Lord said to Moses, 'Since Israel has cleaved to Me through these words, they will be called only by your name, as it says, 'These are the words which Moses spoke to all Israel' (Deuteronomy 1:1). It is not said, 'which the Lord spoke,' but rather, 'which Moses spoke.'"

Sefer HaYashar (midrash), Book of Genesis, Vayechi 2

and take heed that none of your sons carry me, but yourselves. And thus shall ye do unto me ‎when ye are carrying my body to go with it unto the land of Canaan to bury me. Judah, and ‎Issachar, and Zebulun shall carry my bier at the east; Reuben, and Simeon, and Gad at the ‎south; Ephraim, and Manasseh, and Benjamin at the west; Dan, and Asher, and Naphtali at the ‎north. And suffer not Levi to carry me with you, for he and his children are destined to carry ‎the ark of the covenant of the Lord in Israel's camp, nor shall Joseph, my son, carry me, for he ‎is a king, and his honor must be given him accordingly; but let Ephraim and Manasseh be in ‎their stead. And thus ye shall do unto me when you carry me and do not omit the least from ‎what I have commanded you. And if you will faithfully do unto me all these things, the Lord will ‎remember you to all good and your children after you forever. And you, my sons, honor one ‎another and your relatives likewise, and instruct your children and your children’s children ‎after you to serve the Lord, the God of your forefathers, through all the days, that your days ‎may be prolonged in the land, and the days of your children and your children’s children, ‎forever, by your doing whatsoever is good and just in the eyes of the Lord your God, and by ‎walking in all his ways. And thou Joseph, my son, I pray thee to forgive the sins and ‎transgressions of thy brothers in the evil that they have done unto thee, for the Lord hath ‎ordained it for thy good, and the good of thy children. And do not forsake thy brothers, oh my ‎son, before the Egyptian, and do not cause thy brothers any grief, for behold, I have entrusted ‎them to the care of the Lord and to thy care, and it is in thy hand to protect them against the ‎Egyptians throughout thy days. And the sons of Jacob answered unto their father, saying: All ‎that thou hast commanded unto us will we do, oh our father, only may the Lord be with us! ‎And Jacob said unto his sons: Lo may the Lord be with you, as ye will observe all his ways. Do ‎not turn, neither to the right nor to the left, from doing all that is good and just in his eyes. For ‎verily I know that many disastrous evils will befall you in the latter days even in this land, as ‎also your children and children’s children; but serve ye the Lord and he will deliver you from all ‎troubles. And if you shall follow your God and serve him, and if you will instruct your children, ‎and your children’s children after you, to know the Lord, then the Lord will raise up unto you a ‎savior from among your own sons, and through his power the Lord will deliver you from all ‎troubles, and bring you out of this land and bring you back unto the land of your fathers to ‎possess it securely. And after Jacob had finished instructing his sons, Jacob withdrew his feet ‎into his bed and he was gathered to his people.‎

Quoting Commentary

Yaakov addresses his sons in a poetic retrojection of Israel as it came to be in the days of the Patriarchs, with Yehuda rising to leadership despite Yosef receiving the richest blessing. The chapter is textually difficult, with obscure passages requiring educated guesses for translation. Radak explains that Yaakov will die in peace and be buried in old age, while Rabbeinu Bahya highlights the completeness of Yaakov's success in raising his children in faith. Rashbam notes that Yaakov's physical strength is emphasized in his final announcements before his death.

Rabbeinu Bahya, Bereshit 47:31:3

A different approach quoted in Tanchuma Vayechi 3 holds that Yisrael prostrated himself before G’d and thanked Him for the promise Joseph had made him. The reason the Torah defines the exact location where Yisrael prostrated himself-toward the head of the bed- teaches us that G’d’s Presence takes up its position at the head of the bed of a sick person. Regardless of before whom Yisrael prostrated himself, the interesting thing is the mention of the word מטה, “bed,” in our verse. This is to teach us that whereas the “bed” of Avraham and Yitzchak were not “complete,” (i.e. neither Avraham nor Yitzchak had succeeded in raising all their children true to their beliefs) Yisrael was the first of the patriarchs who had succeeded in doing this. The Talmud in Pesachim 56 relates the following concern expressed by Yaakov prior to his death when his prophetic powers suddenly failed him: “Maybe G’d forbid one or more of my children is not really loyal to my teachings as happened to Avraham with Ishmael and as happened to Yitzchak with Esau.” His sons reassured him by reciting the words שמע ישראל ה' אלוקינו ה' אחד. Another reason why the word מטה is mentioned here is that the שכינה had come to Egypt with Yaakov. When he is now reported as “gathering in his feet to the bed,” this is a reference of his joining the שכינה which had accompanied him ever since he had gone down to Egypt. The word מטה occurs in that sense also in Song of Songs 3,7 just as the word יאסף appears in Isaiah 58,8 as referring to G’d’s Presence being Israel’s rear guard.

Radak on Genesis 15:15:1

ואתה תבא אל אבותיך בשלום, you will die in peace, i.e. you will not witness in your lifetime any of the upsetting developments of which I have spoken to you. As far as the word אבותיך is concerned, this is a common expression used by most people as a metaphor making death sound less negative. Expressions such as ויאסף אל עמיו, "he was gathered in to his people" in Genesis 49,33, or והאסף אל עמיך, "be gathered in to your people" in Deuteronomy 32,50 all express similar sentiments. Some commentators (quoted by Rashi) claim that the wording proves that Terach, Avraham's father had discarded idolatry and accepted monotheism prior to his own death. This is problematic, seeing that we find in Chronicles II 34,28 that kind Yoshiyahu is told by G'd הנני אוסיפך אל אבותיך, and we know that his father Amon died as an unrepentant sinner. תקבר בשיבה טובה, you will see sons and grandsons before you die.

Rashbam on Genesis 48:2:1

וישב על המטה. His feet touched the ground. This is why the Torah, when Joseph brought his children to Yaakov to be blessed, had to write: “he took them out from between his knees.” (verse 12) Another reason why the Torah mentioned these trivial sounding details, was to inform us that Yaakov still possessed the physical strength to pronounce all his final announcements with his feet firmly placed on the ground. It was only after he did not have anything else to say that he put his feet back on the bed in preparation for dying (49,33). That motion is comparable to what is described in Deuteronomy 22,2 as ואספת אל תוך ביתך, “bring it into your house,” i.e. The verb אסף, also appears in a similar sense in Judges 19,18 ואין איש מאסף אותו,”and there is no one willing to take me in.”

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Yaakov's Testament and Death 1

Genesis 49:1-33

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Yaakov's Testament and Death 2-4

In this ancient piece of poetry, Yaakov addresses his sons, not as they are, but as they will be. There is little resemblance, for instance, between the Binyamin as the beloved and protected youngest son of the Yosef story and the preying wolf of v.27, but the Benjaminites were later to be known for their military skills. Scholars have therefore seen the entire poem as a retrojection of Israel as it came to be on the days of the Patriarchs. As in the fuller Yosef narrative, the first three sons are quickly disqualified from active leadership, paving the way for the rise of Yehuda (the tribe from which sprang David and the royal house of Israel). Despite this, Yosef still receives the richest blessing. The chapter is textually among the most difficult in the Torah. Many passages are simply obscure, leaving the translator to make at best educated guesses.

Second Temple

Abel was given a good conviction by God, replacing the foolish opinion of Cain. Similarly, Abraham inherited incorruption and became equal to the angels when he passed away. Jacob also left behind something worse and was added to something better.

On the Birth of Abel and the Sacrifices Offered by him and by his Brother Cain 2:2

[5] So then when God added the good conviction Abel to the soul, he took away the foolish opinion Cain. So too, when Abraham left this mortal life, “he is added to the people of God” (Gen. 25:8), in that he inherited incorruption and became equal to the angels, for angels—those unbodied and blessed souls—are the host and people of God. In the same way again the Practiser Jacob, we read, is added to something better, when he left the worse (Gen. 49:33).

Talmud

Rav Menashya explains that the fifteenth of Av marked the end of tree cutting and was a celebration for trees. The Gemara states that adding to Torah study after the fifteenth of Av will add years to one's life, and failing to do so will result in premature death. Various rabbis emphasize the importance of work, stating that idleness leads to death. Rabbi Yosei HaGalili notes that Jacob's death was a result of idleness, and provides examples of how idleness leads to death for men, women, and children. Rabbi Natan recounts how the chiefs of Israel regretted not participating in the work of the Tabernacle, and contributed the shoham stones for the breastplate of the high priest.

Avot DeRabbi Natan 11:1

Shemaya and Avatalyon received from them. Shemaya would say: Love work, hate power, and do not become too familiar with the authorities. Love work.” How so? This teaches us that a person should love work, and not hate work. For just as the Torah was given in a covenant, so work was given in a covenant, as it says (Exodus 20:10), “For six days you shall labor and do all your work, and the seventh day is the Sabbath of the Eternal your God.” Rabbi Akiva would say: Sometimes a person labors and escapes death, and sometimes a person does not labor and becomes liable for death from Heaven. How so? Say a person sat around all week and did no labor, and then on the eve of the Sabbath he had nothing to eat. But he had money that had been designated [to the Temple] in his house. So he took from this and ate, and thus became liable to death from Heaven. However, if he had labored on the building of the Temple, then even though they paid him in money designated for the Temple and he took that money and used it for food, he would still escape the death penalty. Rabbi Dostai would say: How do we know that if someone did no work all six days, he will end up doing work on the seventh? For, see, if he sat all the days of the week and did no work, and then on the eve of the Sabbath he had nothing to eat, he would then go out looking, and end up seized by conscription officers, who would grab him by the collar and force him to do on the Sabbath all the work that he did not do for six days. Rabbi Shimon ben Elazar would say: Even Adam did not taste anything until he worked, as it says (Genesis 2:15–16), “And God placed him in the garden, to work it and guard it”; and then [it says (verse 17)], “From every tree of the garden you may certainly eat.” Rabbi Tarfon would say: Even the Holy Blessed One did not rest His presence upon Israel until they had done work, as it says (Exodus 25:5), “Make Me a Sanctuary, and I will dwell among them.” Rabbi Yehudah ben Beteira would say: If someone who has no work to do, what should he do? If he has a dilapidated yard or field, he should go and work on them, as it says (Exodus 20:10), “Six days you shall labor and do all your work.” What do we learn from the phrase, “do all your work”? That even someone who has dilapidated yards or fields should work on them. Rabbi Yosei HaGalili would say: A person dies only because of idleness, as it says (Genesis 49:33), “And he expired [or: exhausted himself], and so was gathered to his people.” (It does not say that Jacob “died,” only that he was “gathered to his people.” Rabbi Yosei is reading that as a reward for “exhausting himself,” i.e., not being idle.) And see, if someone is pushed and falls over on his own craftwork and dies, we know his death was because of idleness. And if he was standing on the top of the roof, the top of a palace, or the top of any building, or at the edge of the river, and he fell and died, we know his death was because of idleness. All this we know to be true for men. And how do we know it is also true for women? For it says (Exodus 36:6), “Let no man or woman do any more work for the donations to the Sanctuary.” And how do we know it is true also for children? For it says (there), “So the people stopped bringing.” Rabbi Natan said: When Moses was carrying out the work of the Tabernacle, he did not want to take direction from the chiefs of Israel. So the chiefs of Israel sat there quietly and said: Perhaps now Moses will need our help. When they heard the announcement in the camp that said enough work had been done, they said: Alas, we have not participated at all in the work of the Tabernacle! So they got up and added a great thing by themselves, as it says (Exodus 35:27), “And the chiefs brought the shoham stones [for the breastplate of the high priest].”

Taanit 31a:4

Rav Menashya said: And they called the fifteenth of Av the day of the breaking of the scythe, as from this date onward no more trees were cut down, and therefore it was a celebration for the trees. The Gemara adds: From the fifteenth of Av onward, when the days begin to shorten, one who adds to his nightly Torah study will add years to his life, and he who does not add [mosif] will be gathered [ye’asef]. The Gemara asks: What is the meaning of the phrase: He will be gathered? Rav Yosef said: It means that his mother will bury him, as he will be gathered to his grave (see Genesis 49:33).

Tanakh

Aaron is not allowed to enter the land assigned to the Israelites because he disobeyed God's command regarding the Waters of Meribah (Numbers 20:24). Priests, the sons of Aaron, are instructed not to defile themselves for any dead person among their kin, except for certain close relatives (Leviticus 21:1-3). Any uncircumcised male who fails to circumcise himself will be cut off from his kin for breaking God's covenant (Genesis 17:14).

Genesis 17:14

And if any male who is uncircumcised fails to circumcise the flesh of his foreskin, that person shall be cut off from kin; he has broken My covenant.”

Leviticus 21:1-3

יהוה said to Moses: Speak to the priests, the sons of Aaron, and say to them: None shall defile himself for any [dead] person among his kin, except for the relatives that are closest to him: his mother, his father, his son, his daughter, and his brother; also for a virgin sister, close to him because she has not become someone’s [wife], for her he may defile himself.

Numbers 20:24

“Let Aaron be gathered to his kin: he is not to enter the land that I have assigned to the Israelite people, because you disobeyed My command about the Waters of Meribah.

Targum

Jacob finished giving instructions to his sons, then gathered his feet onto the bed and died, joining his ancestors [Targum Onkelos Genesis 49:33; Targum Jonathan on Genesis 49:33].

Onkelos Genesis 49:33

Yaakov concluded his commands to his sons, and he gathered up his feet, to the bed. He expired and was gathered to his people.

Targum Jonathan on Genesis 49:33

And Jakob ceased to command his sons. And he gathered up his feet into the midst of the bed, and expired, and was gathered unto his people

Genesis:50:1

וַיִּפֹּ֥ל יוֹסֵ֖ף עַל־פְּנֵ֣י אָבִ֑יו וַיֵּ֥בְךְּ עָלָ֖יו וַיִּשַּׁק־לֽוֹ׃ 1 J Joseph flung himself upon his father’s face and wept over him and kissed him.
Joseph showed emotion and kissed his father Jacob while he was still alive, not dead, as kissing a corpse is forbidden. Some authorities believe there is a mitzva for a couple to have sexual relations upon reuniting after a trip, seen as positive for their relationship. The angels disguised themselves as humans before entering Sodom, and Joseph's premature death was attributed to embalming his father and Judah referring to Jacob as Joseph's servant. Ramban discusses the High Priest's ability to perform Divine Service while in mourning, and Esau reconciles with Jacob after years of estrangement. Yoseif wept over his father, surrounded by chiefs and the Lion of Jehuda, suggesting raising a tall cedar symbolizing the twelve tribes.

Commentary

Joseph kissed his father Jacob, emphasizing that Jacob was still alive and not dead, as kissing a corpse would be forbidden due to ritual impurity. Joseph's display of emotion was likely mirrored by his brothers, as he fell upon his father's face, wept, and gave him a farewell kiss.

Or HaChaim on Genesis 50:1:1

וישק לו, he kissed him. The emphasis in this verse is on the word לו. Joseph kissed "him;" had Jacob been dead it would have been forbidden to kiss him seeing that the corpse exudes ritual impurity, and that impurity rises up to heaven and would harm the person who does the kissing. Inasmuch as Jacob had not died, however, Joseph was able to kiss him; Jacob simply appeared to be in a coma.

Radak on Genesis 50:1:1

ויפול יוסף, not only he but also his brothers, of course. Seeing that he was the most highly placed of the brothers the Torah mentions him. If he allowed himself this display of emotion, his brothers surely did no less.

Rav Hirsch on Torah, Genesis 50:1:1

Eigentlich: er fiel; es drückt die heftige Gemütsbewegung aus, wo man mehr willenlos fällt. Er fiel auf das Angesicht seines Vaters und weinte sich satt, und als er sich satt geweint hatte, gab er ihm den Kuss des Abschiedes.

Steinsaltz on Genesis 50:1

Joseph, the most eminent of the brothers, fell upon his father’s face, wept upon him, and kissed him.

Halakhah

Some authorities believe there is a mitzva for a couple to have sexual relations when one returns from a trip, with the mitzva of ona applying if either spouse wishes to be intimate. It is seen as positive for their relationship if they desire intimacy after being apart and joyfully fulfill this mitzva (Zohar I 50a; Rashba; Ba’er Heitev 240:19).

Peninei Halakhah, Simchat Habayit U'Virkhato 2:9:7

Some authorities maintain that there is also a mitzva for a couple to have sexual relations when one of them returns from such a trip (Zohar I 50a; Rashba; Ba’er Heitev 240:19). Certainly, if either spouse wishes to be intimate at this point, all agree that the mitzva of ona applies. It speaks well for their relationship if, after one of them has been away, they wish to be intimate with each other and joyfully fulfill this mitzva.

Midrash

The angels disguised themselves as humans before entering Sodom, waiting for Abraham to plead for mercy on their behalf. Joseph died before his brothers because he embalmed his father, contradicting God's ability to preserve Jacob's body. Rabbi Yehuda HaNasi believed Joseph's actions caused his premature death, while the Rabbis believed it was due to Judah repeatedly referring to Jacob as Joseph's servant.

Bereshit Rabbah 100:3

“Joseph fell upon his father’s face, wept upon him, and kissed him” (Genesis 50:1). “Joseph commanded his servants, the physicians, to embalm his father. The physicians embalmed Israel” (Genesis 50:2). “Joseph fell…Joseph commanded his servants” – why did Joseph die before his brothers? Rabbi [Yehuda HaNasi] and the Rabbis, Rabbi [Yehuda HaNasi] said: Because he embalmed his father. The Holy One blessed be He said to him: ‘Was I not able to preserve My righteous one? Did I not say to him: “Do not fear [ti’re’i], worm of Jacob” (Isaiah 41:14) – worm, do not see [tiri] Jacob?’ (God had decided to ensure that Jacob’s body would not decay, so it was unnecessary for Joseph to embalm him. ) The Rabbis say: It was he [Jacob] who commanded them to embalm him. That is what is written: “His sons did to him [just as he commanded them]” (Genesis 50:12). According to the opinion of Rabbi [Yehuda HaNasi], it works out well. (It is understood why Joseph died before his brothers. ) According to the opinion of the Rabbis, [it is because] almost five times, Judah said: “Your servant, my father, your servant, my father” and Joseph heard and remained silent. (On four occasions, Judah referred to Jacob as Joseph’s servant, and Joseph remained silent: Genesis 44:24, 27, 30, 31. Additionally, on one occasion (Genesis 43:28) it is stated that the brothers referred to Jacob in this way in speaking to Joseph, although it is not explicitly stated that it was Judah who said it. )

Midrash Tanchuma Buber, Vayera 21:2

Elsewhere (in 18:2, 16, 19:5f.) < Scripture > calls them "persons," but here it calls them "angels." To what is the matter comparable? To someone who received a dominion from the king. All the days that he was traveling on the road, he traveled as a paganus {i.e. alone} (The Latin word means “peasant.”) {He did not do otherwise.} When he arrived to take his place, his tax collectors and the natives of the region began honoring him. So < it was with > the angels when they came to destroy the region. Before they entered Sodom, they traveled like humans. After they came to Sodom, it is written (in Gen. 19:1): THEN THE TWO ANGELS CAME. Did they depart from Abraham's place at noon and come to Sodom < only > in the evening? (Gen. 50:1.) It is simply that they were angels of mercy and had waited for the possibility that Abraham might plead < some > merit on their account so that < the city > would not be destroyed. For that reason they had waited until the evening.

Quoting Commentary

Ramban discusses the interpretation of Leviticus 21:12:1, stating that the High Priest is allowed to perform the Divine Service when in mourning, contrary to common priests. Rashi's and the Hilchoth Gedoloth's interpretations are debated, with Ramban arguing that the verse is a prohibition against the High Priest leaving the Sanctuary while ministering. The Rabbis also discuss whether the verse is an admonition for the High Priest's sanctity or a Rabbinic ordinance. The text provides examples of the Rabbis' interpretations and support for their decisions.

Ramban on Leviticus 21:12:1

NEITHER SHALL HE GO OUT OF THE SANCTUARY. “He does not follow the bier [of a near relative]. Our Rabbis have further derived from this verse [the principle] that the High Priest may perform [the Divine Service] when he is an onen (a mourner), (See above, Seder Shemini, Note 85.) the meaning of the verse thus being as follows: Even if his father or his mother died, he need not leave the Sanctuary but he may perform the Service. Nor shall he profane the Sanctuary of his G-d, means that [the High Priest] does not profane thereby the Service by ministering when he is an onen, (See above, Seder Shemini, Note 85.) since Scripture permitted him to minister. From this you deduce that a common priest who officiated when he is an onen, does profane the Service.” This is Rashi’s language. But these two interpretations [that Rashi mentioned, namely, that the High Priest is not to follow the bier of a near relative, and that he may officiate when he is an onen], are really opposing opinions, for since the verse permitted the High Priest not to leave the Sanctuary on account of his mourning, as a common priest must do, but instead he may [continue to] officiate when he is an onen, (See above, Seder Shemini, Note 85.) then there is no admonition here against his following the bier of his near relative. (To understand Ramban’s criticism of Rashi’s interpretation, it is necessary to recall the difference between a statement which is a mere negation and one which is a prohibition. “An admonition is in the nature of a charge; it is in fact the verb in its command-form” (“The Commandments,” Vol. II, p. 391). But a statement of negation merely excludes a particular case from a certain subject (see further, Ramban Vol. II, p. 350, Note 71). Now the verse before us reads, Neither shall he go out of the Sanctuary, nor profane the Sanctuary of his G-d. In interpreting the phrase, neither shall he go out of the Sanctuary as a prohibition, meaning that he is not permitted to leave the Sanctuary to follow the bier, how could Rashi continue on the basis of the same phrase to state that he need not leave the Sanctuary, but he may perform the Service, since these two interpretations of the same phrase are contradictory to each other! This is the meaning of Ramban’s succinct objection: “Since the verse permitted the High Priest … then there is no admonition …” Mizrachi, in defense of Rashi, answers that Rashi was not referring only to the first phrase [as if both the permission and the admonition are derived from the same phrase], but rather to both phrases of the verse, the first one [neither shall he go out …] establishing the prohibition, and the second one [nor profane …] constituting the negation. Ramban will also further on defend Rashi’s position from another standpoint.) Similarly, nor shall he profane the Sanctuary of his G-d is, according to this interpretation [of Rashi], nothing but a statement that the Service of the High Priest does not become profaned [although performed when he is an onen], from which you are to deduce that a common priest who officiates when he is an onen, does defile the Service. But if so, this verse is merely a negation, not a prohibition, and yet the “masters of the Halachoth” (“Masters of the Halachoth.” From the ensuing phrase [“counted it among the negative commandments in the Hilchoth Gedoloth”], it is obvious that Ramban is referring to one particular work. But if so, why does he speak of “the masters” [in the plural] of that work? It may be that this is because it has long been in doubt whether the authorship of that book is to be ascribed to Rav Yehudai Gaon or to Rabbi Shimon Kairo, or to both. Hence Ramban writes here “the masters of the Halachoth.” See, however, in Exodus 21:7, where Ramban writes of “the master of the Hilchoth Gedoloth” — in the singular. See Vol. II, p. 350, Note 70.) counted it among the negative commandments in the Hilchoth Gedoloth! Moreover, I have already quoted the Beraitha (For the meaning of this term, see in Exodus, Seder Bo, Note 209.) which is taught in the Torath Kohanim (Torath Kohanim, Shemini Milu’im 42. Ramban quoted it above, 10:6.) where it is clearly explained that this verse is a proper prohibition [and not a mere negation], as it is taught: “And ye shall not go out from the door of the Tent of Meeting. (Above, 8:33.) I might think that [upon becoming apprised of the death of a near relative, an ordinary priest may not leave the Sanctuary] whether he is ministering or not; Scripture therefore says, Neither shall he go out of the Sanctuary, nor shall he profane. When is he not permitted to go out [so that only by his staying there] he does not profane it? I must say that this applies only when he is ministering.” And it further states there [in the Torath Kohanim]: (Torath Kohanim, Shemini Milu’im 43.) “I would only know that this tells me that Aaron and his sons, who were anointed with the oil of anointment, are liable to death [by the hand of Heaven] if they leave the Sanctuary while they are ministering. How do I know that this [prohibition] applies also to all priests of all times? etc.” Thus it is clear that the verse before us constitutes an actual negative commandment, prohibiting the priest from leaving the Service and going out [of the Sanctuary]. Therefore I say in order to maintain the words of all the Sages [i.e., of Rashi and of the author of the Hilchoth Gedoloth, as will be explained], that the main purpose of this verse is to admonish the High Priest not to leave the Sanctuary while he is ministering, on [becoming apprised of] the death of any near relative, and he is not to profane the Sanctuary by leaving its Service for the honor of the dead. Instead, the honor of the Sanctuary and its Service is to be greater to him than his honor of and love for the dead, and it follows all the more so that if he left his ministration for no reason at all, and went out of the Sanctuary, that he has violated this negative commandment. However, Scripture warned him with [especial] reference to the dead, in order [incidentally] to permit the High Priest to perform the Service when he is an onen (a mourner), (See above, Seder Shemini, Note 85.) and since it is permissible for him to perform it, therefore if he leaves it voluntarily it constitutes a profanation of the Sanctuary. This is the meaning of this verse, and I have already written it in the section of Vay’hi Bayom Ha’shemini. (Above 10:6.) We find furthermore that our Rabbis have differed in the second chapter of Tractate Zebachim [on this matter, namely whether the verse before us is a prohibition, or a mere negation]. Thus they have said: (Zebachim 16 a.) “How do we know that an onen [who performs] profanes the Service? Because it is written, Neither shall he [i.e., the High Priest] go out of the Sanctuary, nor profane; but any other priest who does not go out [of the Sanctuary], does profane it [i.e., if he officiates when he is an onen]. And Rabbi Ilai (Ibid., Rabbi Eleazar.) said, We derive it from this verse: Behold, this day have they offered their sin-offering and their burnt-offering (Above, 10:19. The verse refers to the day when Aaron’s two sons — Nadab and Abihu — died, and Aaron the High Priest performed the Service on that day. When Moses was angry with Elazar and Ithamar, Aaron’s two remaining sons, for not eating a certain offering as required, but burning it instead, Aaron intervened by replying: “Did they perform the rites of the offerings? It was I, the High Priest, who ministered, and the High Priest may indeed minister whilst an onen. And as for the reason why that offering was burnt etc.” (see above, 10:19).) — it is ‘I’ [Aaron — the High Priest] who offered! From this you may learn that if they [Aaron’s sons — Elazar and Ithamar] had performed the rites of the offerings, they would have acted correctly [in burning them, since common priests who minister when in a state of aninuth (mourning) invalidate the Service] etc. And Rabbi Ilai, why does he not derive this principle from the verse, Neither shall he go out of the Sanctuary, nor profane? He will answer you: Is it after all written, ‘But any other priest who does not go out of the Sanctuary does profane it’?” The meaning of [Rabbi Ilai’s answer] is that since Scripture states an admonition with reference to the High Priest, that he is not to leave the Sanctuary and that he should not profane the Service by leaving it [on becoming apprised of the death of a near relative], there is no implication here that a common priest does profane the Service if he officiates when he is an onen [and hence Rabbi Ilai resorted to another verse — Behold, this day etc. (Above, 10:19. The verse refers to the day when Aaron’s two sons — Nadab and Abihu — died, and Aaron the High Priest performed the Service on that day. When Moses was angry with Elazar and Ithamar, Aaron’s two remaining sons, for not eating a certain offering as required, but burning it instead, Aaron intervened by replying: “Did they perform the rites of the offerings? It was I, the High Priest, who ministered, and the High Priest may indeed minister whilst an onen. And as for the reason why that offering was burnt etc.” (see above, 10:19).) — from which he learned that a common priest who is an onen profanes the Service]. From this text, then, there is another proof that it is not [merely] a permission [that the Torah extended] to the High Priest, permitting him to perform the Service, and informing him that his ministration will not become profaned [as Rashi had stated it], for if that were the case, it would surely have followed that a common priest does profane it by ministering [when he is an onen]. Thus it appears from the interpretation of the text, (The significance of this phrase of Ramban (“the interpretation of the text”), becomes clearer later on in the text, as another interpretation is offered by the author. At this point here Ramban is saying that the plain interpretation of the Beraitha shows that the First Sage agrees with Rashi’s view that the verse before us is a mere negation, and not an admonition to the High Priest (see following note).) that according to the opinion of the first answer [stated above, that we know that an onen profanes the Service from the verse about the High Priest, Neither shall he go out etc., which teaches by implication: “but any other priest who does not go out, does profane it”], it constitutes a mere negation as far as the High Priest is concerned, (Ramban’s meaning is as follows: Since the First Sage of this Beraitha derives the admonition against a common priest ministering whilst in mourning from the verse about the High Priest [as explained in the text], this perforce shows that this Sage holds that with reference to the High Priest, the verse is a mere negation, and the reasoning is as follows: “Since Scripture states that the High Priest need not leave his ministration, we understand by implication that the common priest must leave it.” Thus with reference to the High Priest the verse is a mere negation, but, by implication, it is an admonition to the common priest. Rashi’s interpretation quoted at the beginning of this verse, that the verse is a negation, is thus justified and is in accord with the opinion of this Beraitha. — Thus far Ramban argued on the basis of the interpretation of the text of the Beraitha, that it substantiates Rashi’s position. Ramban will now turn his attention to the fact that a cursory reading of the Beraitha does convey the thought that the verse is an admonition to the High Priest, which is the opinion of the Hilchoth Gedoloth [as mentioned above], and he will explain the Beraitha accordingly. Thus Ramban has “validated the words of all the Sages” — Rashi and Hilchoth Gedoloth as he promised above in the text.) [to teach us] that he does not profane his Service [and invalidate it if he officiates whilst he is an onen], as is the language of Rashi. However, because in the Beraitha [quoted above] it is clearly stated that it is an admonition [an opinion held by the Hilchoth Gedoloth], we shall say that they (“They.” The reference may be to “the masters of the Halachoth” (see Note 30 above).) hold that since the admonition pertains only to the High Priest, and by implication we reason that a common priest does go out [of the Sanctuary] and leave the ministration, from this we learn that [if the common priest would continue ministering], the Service would be profaned, for if it would have been valid, [the Torah] would not have permitted him to leave it. And so it is taught in the Torath Kohanim in this section: (Torath Kohanim, Emor 2:6.) “How do we know that if [the High Priest] officiates [whilst he is an onen] that his Service is valid? Because Scripture says, Nor shall he profane. But if a common priest officiates whilst in mourning, his Service is invalid.” Now as to the text written in Tractate Sanhedrin: (Sanhedrin 18 a. — Ramban now quotes a text showing that the verse ‘Neither shall he go out of the Sanctuary,’ prohibits the High Priest from following the bier of his near relative, so that he should not become defiled thereby and thus “go out from his sanctity” (see Note 44 further). From this text it would then appear that the verse is not an admonition against his going out of the Sanctuary because of the honor of the Service, but because of the honor of his own sanctity, which would thus be a contradiction to what was said above. This, in short, is the intention of Ramban in quoting this text, and further on he will remove the difficulty.) “Neither shall he go out ‘min hamikdash’ (of the Sanctuary) — this means that he may not follow after the bier with the bearers, but [he may go forth with them as long as they do not see one another, thus:] when they [who form the funeral cortege] are hidden [from his view, as when entering an alley], he [the High Priest] appears; when they emerge, he disappears [in the alley]. These are the words of Rabbi Meir. But Rabbi Yehudah says: He may not go forth from the Sanctuary at all, for it is said, Neither shall he go out of the Sanctuary.” And [in the Gemara there] the Rabbis explained that the reason of Rabbi Meir is that he interprets the verse as follows: “‘u’min hamikdash — out of his sanctity — he shall not go forth,’ (That is to say, he is to guard himself against being defiled by the dead. This implies that he is to follow the bier, but must guard himself against touching it or its bearers, and hence he must never be in sight of the funeral cortege.) and as long as he has some distinction [to remind him not to defile himself, namely, the fact that he is not in sight of the funeral cortege], he will not come to touch the dead. And Rabbi Yehudah [is of the opinion that] on account of his grief, he might by chance touch it.” [Now this whole text would seem to indicate that the verse before us is an admonition whose purpose is to guard the sanctity of the High Priest, and not, as we have said above, that its purpose is to guard the sanctity of the Service!] However, all this is merely a Scriptural support for a Rabbinic ordinance. It is they [i.e., the Rabbis] who [decided to] guard the dignity of the High Priest, that he should not go out after the bier, because he is not permitted to defile himself for near relatives; and since people are upset about their dead, [they feared] lest he will touch it, similar to that which is written, And Joseph fell upon his father’s face. (Genesis 50:1.) But a common priest must defile himself for his near relatives, and he is not so upset about other people that there is a fear lest he defile himself; [therefore there was no need for the Rabbis to institute a restriction against a common priest following the funeral cortege of people other than his near relatives]. Thus it is clear that all this is a mark of distinction [for the High Priest] by law of the Rabbis, and they gave it support by reference to this verse, as is the manner of asmachtoth (See in Exodus, p. 314, Note 449.) in the Talmud. So also have I found in the Tosephta of Sanhedrin: (Tosephta, Sanhedrin 2:1. On “Tosephta” see above in Seder Tazria, Note 124.) “The Sages said to Rabbi Yehudah: The verse Neither shall he go out of the Sanctuary, only refers to his leaving the Sanctuary at the time of ministration.” There are also proofs in the Talmud Yerushalmi there, (Yerushalmi, Sanhedrin II, 1. On “Yerushalmi,” see above in Seder Metzora, Note 44.) [to the correctness of this explanation], but this is not the place to mention them. (In his comments to Rambam’s Sefer Hamitivoth, Principle Five, Ramban does quote this Yerushalmi at length.)

Tanakh

Esau warmly welcomes and reconciles with his brother Jacob after many years of estrangement [Genesis 33:4].

Genesis 33:4

Esau ran to greet him. He embraced him and, falling on his neck, he kissed him; and they wept.

Targum

Yoseif wept over his father and kissed him, laying him on a couch of ivory framed with gold and adorned with precious stones, surrounded by chiefs of the house of Esau and Ishmael, as well as the Lion of Jehuda. Jehuda suggested raising a tall cedar symbolizing the twelve tribes, priests, and Levites. Joseph then wept, bowed over his father, and kissed him.

Onkelos Genesis 50:1

Yoseif fell on the face of his father, and wept over him and kissed him.

Targum Jerusalem, Genesis 50:1

And Joseph laid him on a couch of ivory which was covered with pure gold, and inset with pearls, and spread with clothes of byssos and purple. There they poured out wine with choice perfumes, there they burned aromatic gums; there stood the chiefs of the house of Esau; there stood the princes of the house of Ishmael there stood the Lion Jehuda, the strength of his brethren. And Jehuda answered and said to his brethren, Come, let us raise up to our father a tall cedar, whose head shall reach to heaven, but whose branches unto the inhabitants of the world. From it have arisen the twelve tribes, from it the priests with their trumpets and the Levites with their harps. And they wept, and Joseph bowed himself on the face of his father, and wept over him and kissed him.

Targum Jonathan on Genesis 50:1

And Joseph laid his father upon a couch of ivory which was framed with pure gold, and inlaid with precious stones, and secured with cords of byssus. There they poured out fervid wines, and there burned they most costly perfumes: there stood the chiefs of the house of Esau and the chiefs of the house of Ishmael; there stood the Lion of Jehuda, the strength of his brethren. He answered and said to his brethren, Come, and let as raise up to our father a tall cedar whose head shall reach to the top of heaven, and its branches overshadow all the inhabitants of the earth, and its roots extend to the depths of the abyss: from it have arisen the twelve tribes, and from it will arise kings, princes, and priests in their divisions, to offer oblations, and from it the Levites in their appointments for singing. Then, behold, Joseph bowed himself upon his father's face, and wept over him, and kissed him.

וַיְצַ֨ו יוֹסֵ֤ף אֶת־עֲבָדָיו֙ אֶת־הָרֹ֣פְאִ֔ים לַחֲנֹ֖ט אֶת־אָבִ֑יו וַיַּחַנְט֥וּ הָרֹפְאִ֖ים אֶת־יִשְׂרָאֵֽל׃ 2 J Then Joseph ordered the physicians in his service to embalm his father, and the physicians embalmed Israel.
Ibn Ezra suggests Jacob was embalmed to avoid desecration, Rashbam interprets embalming differently, Haamek Davar says Joseph embalmed Jacob to prevent decay, Radak explains embalming prevents putrefaction, Rabbeinu Bahya describes embalming with spices, Or HaChaim is concerned about decay, Rav Hirsch contrasts Egyptian embalming with Jewish beliefs, Rashi mentions aromatic spices, Steinsaltz explains the embalming process, Tze'enah Ure'enah says Jacob's children embalmed him, and Da'at Zekenim says embalming makes the body stench-proof. In Midrash, Moses and Aaron are seen as redeemers, Jacob and Joseph's similarities are highlighted, and Joseph's death before his brothers is attributed to his embalming of Jacob. Siftei Chakhamim explains that Jacob did not die conventionally, Rabbi Yehuda HaNasi learns about sales in sea towns from Jacob's burial plot, and Joseph ordered his physician servants to embalm his father Israel.

Commentary

Ibn Ezra believes Jacob was embalmed with a preservative to avoid desecration, Rashbam and Or HaChaim discuss different interpretations of the word "embalm," Haamek Davar suggests Joseph embalmed Jacob to prevent decay during mourning, Radak explains embalming as a way to prevent putrefaction, Rabbeinu Bahya describes embalming as perfuming the body with spices, Or HaChaim suggests Joseph was concerned about decay in Jacob's body, Rav Hirsch contrasts Egyptian embalming with Jewish beliefs on the soul and body, Rashi describes embalming as using aromatic spices, Steinsaltz explains the embalming process involved removing organs and using preservatives, Tze'enah Ure'enah says Jacob's children embalmed him themselves, and Da'at Zekenim explains embalming as making the body stench-proof with spices.

Da'at Zekenim on Genesis 50:2:1

ויחנטו הרופאים, “the physicians embalmed, etc.” they made his bodily remains stench-proof, emptied his bowels, stomach, etc.; afterwards they inserted various spices into the orifices of his body so that it would not decompose. We have a similar expression in Song of Songs 2,13: התאנה חנטה פגיה, “the fruit of the fig tree were sweetened.”

Haamek Davar on Genesis 50:2:1

To embalm. Yoseif was concerned lest his father’s body begin to decompose during the unusually long mourning period that preceded his interment; see v. 3. According to the Sages Hashem criticized him for this, saying, “Do you think that I am unable to preserve my righteous ones?” It was on account of this that Yoseif died before all his brothers.

Ibn Ezra on Genesis 50:2:1

AND THE PHYSICIANS EMBALMED ISRAEL. They powdered his body with a preservative. (This according to I.E. is the way a body is embalmed (Weiser). Krinsky holds that I.E. believes that only Jacob was embalmed in this manner so that his body would be spared the desecration that the usual embalming procedure entails.) It is possible, though a bit far fetched, that chanetah (putteth forth) in The fig-tree putteth forth (chanetah) her green figs (Cant. 2:13) is analogous to va-yechantu (embalmed). (Cf. I.E.’s comment on Cant. 2:13, “Chanetah means sweetened. Others say it means powdered, from the word va-yechantu.”)

Or HaChaim on Genesis 50:2:1

ויחנטו הרופאים את ישראל. The physicians embalmed Israel. Joseph initiated this procedure because of the honour due to his father. All men of stature were embalmed, especially those connected with royalty. Alternatively, Joseph arranged for the embalming in order that people should not say that Jacob had not died or that he had died but that his body did not putrify and they would idolise him as a result. Besides, if that were to happen he would never secure permission to bury his father in the land of Canaan. Had Joseph not ordered embalming, Jacob's "body" would not have putrified. It is interesting to read the story in Baba Metzia 84 concerning the body of Rabbi Eleazar son of Rabbi Shimon bar Yochai which had lain in an attic for years without signs of decay.

Or HaChaim on Genesis 50:2:2

It is also possible that ever since the Israelites who stood at Mount Sinai rid themselves of the residual pollution by the original serpent, the bodies of the righteous of our nation no longer putrified after their deaths (Shabbat 146). Accordingly, even the mould within their entrails simply dried out and turned to dust without leaving behind any offensive odour seeing it is only the pollution associated with the original serpent which causes the food within the entrails to become putrid. Although it is said of Jacob that he did not die, the mould inside his entrails which remained within his body was apt to turn putrid. Joseph was concerned about that aspect and that is why he had his father's body embalmed.

Or HaChaim on Genesis 50:2:3

It is also possible that Joseph was unaware of these secrets when he ordered his father to be embalmed.

Rabbeinu Bahya, Bereshit 50:2:1

ויחנטו הרופאים, “the physicians embalmed.” The technique of embalming consisted of perfuming the body with a variety of spices, similar to what is written concerning King Assa of Yehudah in Chronicles II 16,14: “he was laid in a resting place which was filled with spices of all kinds, expertly blended.” This took place after the body had been washed. The wording ויחנטו which is transitive, indicates that the physicians ordered others who had expertise in that science to perform this task whereas they themselves did not touch Yaakov’s body.

Radak on Genesis 50:2:1

לחנט, a procedure of embalming the remains of the deceased so the body would not become putrid.

Rashbam on Genesis 50:2:1

לחנוט, we explain this word as being part of the verse’s context, i.e. to embalm. Menachem, on the other hand, comparing it to Song of Songs 2,13 where the word means “was in blossom,” uses a different approach.

Rashi on Genesis 50:2:1

לחנט את אביו TO EMBALM HIS FATHER — Embalming is a matter of using a mixture of aromatic spices.

Rav Hirsch on Torah, Genesis 50:2:1

חנט, es ist dunkel, weshalb חנט einbalsamieren heißt. Man könnte glauben, es sei mit ענד, einwickeln, verwandt, weil Mumien ganz mit Binden umwunden sind. Es ist jedoch wahrscheinlich dies Umwinden nicht das Wesen der Prozedur. הנט bezeichnet sonst ein gewisses Entwicklungsstadium der Fruchtbäume: חנטה פגיה (Hohel. 2, 13). Im Talmud bedeutet הניטה jenen Moment, wo die Früchte bereits das Stadium erreicht haben, in welchem sie insofern מעשר-pflichtig werden, daß אכילת קבע von ihnen אסור ist. חניטה ist identisch mit עונת המעשרות. Es wird dieser Moment im Jeruschalmi dahin erläutert, wenn die Frucht so reif ist, daß sie oder ihr Kern, eingesät, wachsen würde, wo sich also bereits die wesentlichsten Stoffe in wesentlichster Beschaffenheit in ihr gesammelt, sie also bereits mit den aromatischen Stoffen, die der Frucht den Wohlgeschmack verleihen, durchdrungen ist. Nun ist ja Einbalsamieren nichts als ein Ausfüllen und Durchdringen des von seinen Weichteilen entleerten Körpers mit aromatischen Stoffen, und dürften vielleicht in dieser Weise die Bedeutungen zusammenhängen.

Rav Hirsch on Torah, Genesis 50:2:2

Einen eigentümlichen Gegensatz bildet die in dem Einbalsamieren sich aussprechende Anschauung zu der jüdischen. Solche Gegensätze, wo sie sich finden, sind vor allem derjenigen Richtung gegenüber zu betonen, die, die Göttlichkeit der Thora leugnend, das ganze "Moschetum" aus dem in der Schule ägyptischer Priesterweisheit gereiften "Genius des Mosche" erwachsen lassen möchten. Welch ein diametraler Gegensatz tritt hier zu Tage! Dem Ägypter wurde der Körper einbalsamiert, damit er in seiner Individualität bliebe. Die Seele aber blieb nicht in ihrer persönlichen Individualität, sondern wanderte von Leib zu Leib — selbst Tierleiber hindurch — in mannigfachster Metamorphose. Dem Juden bleibt die Seele, der Körper wandert; er hat, sobald die Seele in den Kreis der Ihrigen heimgegangen, mit dem Individuum nichts mehr zu tun. Vielmehr ist es מצוה, ihn sofort in möglichst nahe Berührung mit der auflösenden Erde zu bringen. Er wird wieder Erde und mag dann alle möglichen Wandlungen irdischer Körper durchmachen. Der Ägypter glaubt an Seelenwanderung und sucht den Körper vor möglicher Wandlung zu schützen. Der Jude glaubt an eine ewige persönliche Existenz der Seele und gibt den Körper der irdischen Wandlung hin. Möglich hat darum gerade Jakob in Mizrajim es so bedeutsam hervorgehoben: אני נאסף אל עמי קברו אותי וגו׳, wie oben bemerkt. Vielleicht hat eben der Mangel des Glaubens an eine bleibende Individualität der Seele in Ägypten sowohl das Einbalsamieren der Leichen, als auch die kolossalen Bauten der für Totenwohnungen bestimmten Pyramiden erzeugt. Da man die Seelen wandelnd glaubte, wollte man wenigstens die Leiber festhalten. Jüdisch war also das Einbalsamieren nicht, und Josef mag selbst hier nur der ägyptischen Sitte Rechnung getragen haben, die eine Unterlassung als Mangel an Pietät ausgelegt haben würde. Vielleicht hatte Jakob auch deshalb Josef schwören lassen, ihn nicht in Ägypten zu begraben, damit man nicht, wie die Weisen bemerken, eine ע״ז aus seinem Leibe mache; denn im Grunde war ja das ägyptische Aufbewahren der Mumien nichts anderes. Die Ärzte balsamierten "Jisrael": "standesgemäß!" Einem echtjüdischen Begräbnis kann man gottlob nicht ansehen, ob ein Reicher oder Armer zur Erde bestattet wird, wohl aber, ob er נפטר בשם טוב, oder schon בחייו קרוי מת gewesen.

Steinsaltz on Genesis 50:2

Joseph commanded his servants, the physicians, to embalm his father. Joseph had physicians under his jurisdiction who were responsible for embalming the dead, among other duties. This process involved removing the body’s inner organs and filling the body with preservatives, so that its physical form would be preserved. The physicians then embalmed Israel.

Tze'enah Ure'enah, Vayechi 101

“The physicians embalmed” [50:2]. This means that the physicians explained how to embalm, and the children of Jacob themselves embalmed him in the way the physicians had taught them. That is to say, they did not allow any of the physicians to touch the body of Jacob, but the children embalmed him themselves. (Bahya, Genesis, 50:2.)

Midrash

In Midrash Tanchuma Buber, Bo 7:5, Moses and Aaron are seen as redeemers, the time for circumcision and Torah to be given has arrived, the voice of the turtledove represents Moses, and the fig tree shedding its green figs symbolizes the wicked Israelites who died during darkness. In Bereshit Rabbah 84:6, Jacob and Joseph's similarities are highlighted, including their circumcisions, mothers being barren, encountering difficulties at birth, being hated, and rising to greatness through dreams. Lastly, in Bereshit Rabbah 100:3, Joseph's death before his brothers is attributed to his embalming of Jacob, with Rabbi Yehuda HaNasi suggesting that God could have preserved Jacob's body without embalming.

Bereshit Rabbah 100:3

“Joseph fell upon his father’s face, wept upon him, and kissed him” (Genesis 50:1). “Joseph commanded his servants, the physicians, to embalm his father. The physicians embalmed Israel” (Genesis 50:2). “Joseph fell…Joseph commanded his servants” – why did Joseph die before his brothers? Rabbi [Yehuda HaNasi] and the Rabbis, Rabbi [Yehuda HaNasi] said: Because he embalmed his father. The Holy One blessed be He said to him: ‘Was I not able to preserve My righteous one? Did I not say to him: “Do not fear [ti’re’i], worm of Jacob” (Isaiah 41:14) – worm, do not see [tiri] Jacob?’ (God had decided to ensure that Jacob’s body would not decay, so it was unnecessary for Joseph to embalm him. ) The Rabbis say: It was he [Jacob] who commanded them to embalm him. That is what is written: “His sons did to him [just as he commanded them]” (Genesis 50:12). According to the opinion of Rabbi [Yehuda HaNasi], it works out well. (It is understood why Joseph died before his brothers. ) According to the opinion of the Rabbis, [it is because] almost five times, Judah said: “Your servant, my father, your servant, my father” and Joseph heard and remained silent. (On four occasions, Judah referred to Jacob as Joseph’s servant, and Joseph remained silent: Genesis 44:24, 27, 30, 31. Additionally, on one occasion (Genesis 43:28) it is stated that the brothers referred to Jacob in this way in speaking to Joseph, although it is not explicitly stated that it was Judah who said it. )

Bereshit Rabbah 84:6

Rabbi Shmuel bar Naḥman said: “This is the legacy [toledot] of Jacob, Joseph” – the verse need not have said so, but rather, “this is the legacy of Jacob, Reuben.” (Generally, when the verse introduces the legacy [toledot] of an individual, what follows is a list of his sons, and, often, their sons (see, e.g., Genesis 10:1). That being the case, the verse should have listed Reuben, Jacob’s oldest son, first, and then the rest of the sons. ) Rather, why does the verse state “Joseph”? It is because everything that befell this one befell that one. (Whatever befell Jacob befell Joseph.) Just as this one was born circumcised, so too, that one was born circumcised. (See Bereshit Rabba 63:7; Midrash Tehillim 9:7. ) Just as this one’s mother was barren, so too, that one’s mother was barren. Just as this one’s mother bore two [sons], so too, that one’s mother bore two. Just as this one was firstborn, so too, that one was firstborn. (Jacob bought the birthright from Esau and was therefore considered the firstborn. Joseph was firstborn to his mother, and Jacob awarded him the double portion usually allotted to the firstborn by declaring that his sons Manasseh and Ephraim would be considered independent tribes (Etz Yosef). ) Just as this one’s mother encountered difficulty with birth, so too, that one’s mother encountered difficulty when she gave birth. Just as this one’s brother hated him, so too, that one’s brothers hated him. Just as this one’s brother sought to kill him, so too, that one’s brothers sought to kill him. Just as this one was a shepherd, so too, that one was a shepherd. This one was hated, and that one was hated. This one was robbed twice, and that one was robbed twice. (Jacob referred twice to sheep stolen from his care for which he would then have to compensate Laban (Genesis 31:39). Joseph himself was kidnapped by his brothers and then stolen from them and sold into slavery (see Genesis 37:28; Maharzu). ) This one was blessed with wealth, and that one was blessed with wealth. This one went outside of the Land [of Israel], and that one went outside the Land [of Israel]. This one married a woman from outside the Land [of Israel], and that one married a woman from outside the Land [of Israel]. This one bore children outside the Land [of Israel], and that one bore children outside of the Land [of Israel]. This one was accompanied by angels, and that one was accompanied by angels. (See section 14. ) This one rose to greatness by means of a dream, and that one rose to greatness by means of a dream. (God blessed Jacob in a dream (Genesis 28:12–15). Joseph rose to power by interpreting Pharoah’s dream (Etz Yosef). ) This one was blessed in the house of his father-in-law, and that one was blessed in the house of his father-in-law. This one descended to Egypt, and that one descended to Egypt. This one ended the famine, and that one ended the famine. (Joseph interpreted Pharaoh’s dream as indicating only seven years of famine rather than fourteen or twenty-eight, and due to his interpretation, the famine was in fact meant to last only seven years. But when Jacob came to Egypt, the famine ended abruptly after only two years (see Bereshit Rabba 89:9). ) This one administered an oath, and that one administered an oath. (Jacob asked Joseph to take an oath to bury him in the Land of Israel, and Joseph administered a similar oath to the children of Israel. ) This one commanded, and that one commanded. (Jacob commanded his sons to bury him in the Land of Israel (Genesis 49:29). Joseph commanded his servants to embalm Jacob (Genesis 50:2). ) This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one’s bones were taken up [to the Land of Israel], and that one’s bones were taken up [to the Land of Israel].

Midrash Tanchuma Buber, Bo 7:5

(Cant. 2:12:) THE BLOSSOMS HAVE APPEARED IN THE LAND. These are the redeemers (i.e., Moses and Aaron). (Cant. R. 2:12:1.) (Ibid., cont.:) THE TIME OF PRUNING (rt.: ZMR) HAS ARRIVED, The time for the foreskin to be pruned (rt.: ZMR) has arrived, as stated (in Exod. 15:2): THE LORD IS MY STRENGTH AND MY CIRCUMCISION (rt.: ZMR). (So has the midrash understood the text. More common translations would be either THE LORD IS MY STRENGTH AND MY MIGHT OR THE LORD IS MY STRENGTH AND MY SONG. Cf. PR 15:11, which finds the concept of pruning in the idea of the sea dividing (Exod. 14:21). Cf. also PR 15:12, which alludes to the Canaanites being cut down and the land being divided (Numb. 26:53).) The time for Torah to be given has arrived, since there is written concerning it (in Ps. 119:54): YOUR LAWS HAVE BEEN MY SONGS (rt.: ZMR). (Cf. Sot. 35a.) (Cant. 2:12, cont.:) AND THE VOICE OF THE TURTLEDOVE IS HEARD IN OUR LAND. R. Johanan said: This VOICE OF THE TURTLEDOVE (TWR) refers to Moses, (Cf. PR 15:11, which adds here that Moses led Israel through the turnings (TYYRI) of their wanderings. Cf. also PRK 5:9.) since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT …. (Cant. 2:13:) AND THE FIG TREE SHEDS (Heb.: Hanetah. Although this rare verb can mean “enbalm” (as in Gen. 50:2, 26), here the biblical context suggests a translation such as “give form to,” “put forth,” “fill with juice,” or “ripen.” The midrash, however, understands the word in a more negative sense such as “overripen” or “shed.”) ITS GREEN FIGS. These are the wicked Israelites who died during the three days of darkness. (Ibid., cont.:) AND THE BLOOMING VINES GIVE OFF AN AROMA. These are the mediocre ones who have been accepted through repentance. The Holy One said to them: Why are you sitting ? (In the words of Cant. 2:10) ARISE. The wicked are dead and the mediocre ones have repented. ARISE, (for in the words of Exod. 12:2): In THIS MONTH you are being redeemed.

Quoting Commentary

Siftei Chakhamim explains that Yaakov did not die in the conventional sense, as he did not experience the pain of death, despite being embalmed and buried by his sons in Eretz Yisrael.

Siftei Chakhamim, Genesis 49:33:1

Our father Yaakov did not die. The Gemora in Taanis 5b objects, “Did not the doctors embalm Yaakov (Bereishis 50:2)? And does it not say that his sons carried him from Egypt and buried him in Eretz Yisrael (ibid v. 13)? The answer is: It means he did not taste death, i.e., he did not feel the pain of death. Much more has been said on this subject.

Talmud

Rabbi Yehuda HaNasi learned that in sea towns a sale was called a kira. This is significant in understanding the verse about Jacob's burial plot, where he purchased it for himself.

Rosh Hashanah 26a:19

Similarly, Rabbi Yehuda HaNasi said: When I went to the sea towns, I heard that they called a sale kira. And the Gemara asks: What is the practical significance of this? The Gemara answers: To explain the verse relating to Jacob’s burial plot: “In my grave which I purchased [kariti] for myself, there shall you bury me” (Genesis 50:5).

Targum

Joseph ordered his servants, who were physicians, to embalm his father Israel, as stated in both Onkelos Genesis 50:2 and Targum Jonathan on Genesis 50:2.

Onkelos Genesis 50:2

Yoseif commanded his servants, the physicians, to embalm his father and the physicians embalmed Yisrael.

Targum Jonathan on Genesis 50:2

And Joseph commanded his servants the physicians to embalm his father; and the physicians embalmed Israel.

וַיִּמְלְאוּ־לוֹ֙ אַרְבָּעִ֣ים י֔וֹם כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י הַחֲנֻטִ֑ים וַיִּבְכּ֥וּ אֹת֛וֹ מִצְרַ֖יִם שִׁבְעִ֥ים יֽוֹם׃ 3 J It required forty days, for such is the full period of embalming. The Egyptians bewailed him seventy days;
The Egyptians mourned Joseph for seventy days, with forty days spent embalming his body and thirty days of official mourning, signifying respect for Joseph and the blessing he brought to Egypt by ending the famine. The Jews cried out to God in a turning point after a period of suffering, emphasizing the importance of seeking divine intervention. Rabbi Levi explains God's rescue of the Israelites from Egypt as reneging on their honor, similar to rescuing a son from a barbaric country. Rabbi Yochanan's interpretation of Jacob not dying highlights the spiritual powers associated with his names. The number seventy symbolizes peace and agreement in Second Temple practices, contrasting with Egypt's mourning period. In the Talmud, Rabbi Binyamin bar Yefet and Rebbi Abbahu discuss the importance of bowing before those in power and the significance of the seventy days between Haman's and Mordechai's letters. Onkelos and Targum Jonathan elaborate on the embalming and mourning process for Joseph, attributing the end of a famine to Jacob's righteousness.

Commentary

The Egyptians mourned Joseph for seventy days, with forty days spent embalming his body and thirty days of official mourning. The mourning was not only out of respect for Joseph but also because he had brought a blessing to Egypt by ending the famine. The period of mourning began before Joseph's interment due to the embalming process being equated with a form of burial.

Chizkuni, Genesis 50:3:1

ויבכו אותו מצרים, We find numerous words in the Torah where the prefix ב is missing. This is one of these words, and the phrase means: “Yaakov’s death was mourned with weeping in Egypt.”

Chizkuni, Genesis 50:3:2

שבעים יום “for seventy days.” 40 of these days were spent embalming him, and the remaining thirty were official mourning. We also find that both Moses and Aaron were mourned for thirty days. Compare Numbers 20,20 and Deuteronomy, 34,8. A different interpretation of the “seventy days;” each of the direct descendants of Yaakov who had come to Egypt with him mourned him for one day each.

Rabbeinu Bahya, Bereshit 50:3:1

שבעים יום, “for seventy days.” Forty days embalming followed by thirty days of mourning.

Radak on Genesis 50:3:1

שבעים יום . Forty days were spent embalming his body and thirty days of weeping for the absence of this man henceforth. We find that both Moses and Aaron were mourned for 30 days (Numbers 20,29 and Deuteronomy 34 8) The difference was that Moses and Aaron were mourned after they had been buried, whereas Yaakov was mourned prior to his interment. This was permissible as the embalming procedure was equated with a kind of burial. During all these days the Egyptians wept out of respect for the feelings of Joseph. According to a view quoted by Rashi, the Egyptians also mourned him, being aware that this man had been able to arrest the famine five years before it had run its predetermined course. This concludes the manuscripts available of the Redak’s commentary on the Torah. We are all impoverished when reflecting on much has been lost of his commentary.

Rashi on Genesis 50:3:1

וימלאו לו [AND FORTY DAYS] WERE FULFILLED — They (the physicians) completed the days of embalming until forty days were completed for him.

Rashi on Genesis 50:3:2

ויבכו אתו מצרים שבעים יום AND THE EGYPTIANS WEPT FOR HIM THREESCORE AND TEN DAYS — viz., forty days during the period of embalming and thirty more days for mourning. They wept for him during so long a period because a blessing had come to them on his arrival in Egypt for the famine then ceased and the waters of the Nile again increased (Midrash Tanchuma, Nasso 26).

Rav Hirsch on Torah, Genesis 50:3:1

Im jüdischen Kreise beginnt die Trauer erst nach סתימת הגולל, nachdem die vorliegende Gottespflicht an der Leiche vollzogen ist. Allein da, wo das Begräbnis eigentlich gar nichts zu bedeuten hat, da für einbalsamierte Leichen es völlig gleichgilt, ob sie über der Erde oder in der Erde verharren, mochte auch schon die Trauer vor dem Begräbnis beginnen. Bemerken aber dürfen wir, daß Jakob von dem ägyptischen Volke beweint wurde.

Sforno on Genesis 50:3:1

ויבכו אותו מצרים, not only out of respect for Joseph and because of his decree of public mourning, but also because he was revered for his name Yisrael and what this name stood for. He deserved the same respect as royalty.

Siftei Chakhamim, Genesis 50:3:1

They completed the days of his embalming until forty days. Rashi is answering the question: [Why does it say וימלאו?] The term מלוי (completion) applies only to a predetermined number, such as: “I will fill (אמלא) the number of your days” (Shemos 23:26), meaning the number of days apportioned to you. Similarly (25:24): “When her days of pregnancy were completed (וימלאו),” meaning the number of days apportioned for her pregnancy. There are many [other examples of this] in Scripture. But here, there was no predetermined number, so Rashi needed to add: “They completed the days of his embalming.” Their period for embalming was for a predetermined number of forty days, as Rashi goes on to say. Rashi says השלימו instead of וימלאו, to teach that this מילוי denotes “completion,” rather than denoting “full” which is the opposite of empty. (Re’m)

Siftei Chakhamim, Genesis 50:3:2

Forty days of the embalming period and thirty for mourning... [Rashi explains] that the seventy days of mourning are not in addition to the forty days mentioned here.

Siftei Chakhamim, Genesis 50:3:3

Because a blessing had come to them on account of him... [Rashi knows this] because otherwise, why did they weep? It could not have been to honor Yoseif, because a person cannot weep at will.

Steinsaltz on Genesis 50:3

Forty days following his death were completed for him, as so are the days of embalming completed. This was the standard period necessary for this process, as preserving the form of the deceased is delicate work that takes an extensive amount of time. Egypt wept for him seventy days. The official mourning began only after Jacob’s body was embalmed and placed in a coffin. In accordance with Egyptian custom, the period of weeping lasted for seventy days. Alternatively, these seventy days include the forty days of embalming, while the remaining thirty days of weeping correspond to the standard Jewish custom of a thirty-day mourning period. 43

Tze'enah Ure'enah, Vayechi 100

“The Egyptians bewailed him seventy days” [50:3]. They cried for seventy days. That is to say, the forty days that they embalmed him and another thirty days that were customary for mourning. (Rashi, Genesis, 50:3.)

Jewish Thought

The passage in Akeidat Yitzchak 34:1:12 discusses how the Jews, after an extended period of suffering, finally cried out to God for salvation, leading to their prayers being heard due to their worshipful relationship with God. This is seen as a turning point, as previously they had only complained about their suffering without seeking divine intervention. This highlights the importance of appealing to God in times of persecution.

Akeidat Yitzchak 34:1:12

(14) The passage about "these many days," refers back to the extended period starting with the death of "the good old Pharaoh." Ever since, Jews had sighed, i.e. complained about their suffering, but had not called out to G-d for salvation. Once they did appeal for salvation, i.e. vayitzaku, their prayer found an echo in G-d’s ears, especially so since it was min ha-avodah, because of the enslavement. They had ample justification for appealing to G-d to save them from such persecution. We find similar flashbacks in Genesis 39,1 (also Genesis 28,10, when the Torah reverts back to events previously discussed). The meaning of the word avodah the second time in our verse is "worshipping," not bondage. Once the relationship with G-d becomes one involving worship, then "G-d knew, G-d saw etc.", G-d will respond to entreaties.

Midrash

In Shemot Rabbah 18:6, Rabbi Levi explains that God reneged on the honor given to Egypt when they enslaved the Israelites, similar to a king rescuing his son from a barbaric country. In Bereshit Rabbah 100:4, it is suggested that Jacob had others weeping for him, unlike Moses, which is why it is written that the days of Jacob's weeping passed. In Bamidbar Rabbah 14:12, Rabbi Pinḥas ben Ya’ir connects the offerings of the princes to various biblical figures and events, such as Adam, Noah, and the patriarchs.

Bamidbar Rabbah 14:12

Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).

Bereshit Rabbah 100:4

“Forty days were completed for him, as so are the days of embalming completed. Egypt wept for him for seventy days” (Genesis 50:3). “The days of his weeping passed, and Joseph spoke to Pharaoh’s household, saying: Please, if I have found favor in your eyes, please, speak in the ears of Pharaoh, saying” (Genesis 50:4). “Forty days were completed for him…the days of his weeping passed” – here it says: “The days of his weeping passed,” but elsewhere it says: “The days of weeping of the mourning of Moses concluded” (Deuteronomy 34:8). It is, rather, that Moses, because he did not have others weeping, it is written in his regard “concluded.” But Jacob, because he had others weeping, (When Jacob was carried to Canaan for burial, the residents of Canaan joined in mourning him. ) it is written in his regard: “The days of his weeping passed.” “Joseph spoke [to Pharaoh’s household]” – to whom did he say it? It was to the nursemaid, to appease the queen, and the queen would appease the king. Why did he himself not enter? Rabbi Yehoshua of Sikhnin in the name of Rabbi Shmuel: Because a mourner may not enter the king’s palace.

Shemot Rabbah 18:6

God said to Moses: ‘Tell Israel what you [all] should be doing, [and say:] You should know that He will smite Egypt,’ as it is stated: “The Lord will pass to smite Egypt, [and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door, and will not allow the destroyer to come to your houses to smite you]” (Exodus 12:23). Rabbi Levi said: What is “the Lord will pass [ve’avar]”? The Holy One blessed be He said: ‘I will renege [over] on what I said.’ This is analogous to a king whose son went to a barbaric foreign country. The barbarians stood and received him and crowned him king over them. The king heard and said: ‘What honor can I accord to these [people] who exalted my son and crowned him king over them? I will call the name of that province after my son.’ Sometime later, they reconsidered and cursed the king’s son and enslaved him. The king said: ‘I will renege on the honor that I accorded them; I will go out and wage war against them and rescue my son.’ Similarly, Joseph descended to Egypt and they received him and crowned him king over them, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6). They honored Jacob, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). The Holy One blessed be He said: What honor will I accord Egypt? I will call it by the name of the Garden of Eden, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). When they changed their minds and enslaved [the Israelites], the Holy One blessed be He said: “I will pass through the land of Egypt” (Exodus 12:12). I am reneging on that honor and I will render it desolation, as it is stated: “Egypt will become desolation” (Joel 4:19).

Musar

Rabbi Yochanan's statement that Jacob did not die can be understood as the literal truth due to Jacob having two names, Jacob and Israel, each associated with different spiritual powers. When Jacob mourned the loss of Joseph, his spiritual powers associated with the name Jacob departed, leaving only those of Israel. His soul fully departed when the brothers took Benjamin to Egypt, but began to revive when Joseph revealed himself, leading to the Torah's reference to Jacob in 45,25 as the brothers returned to him.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Torah Ohr 75

Let me first relate an explanation I have heard about the well known statement attributed to Rabbi Yochanan, in Taanit 5b that "our patriarch Jacob did not die." The explanation I heard understands this statement not as something homiletic, but as the פשט. This in spite of the Torah having testified that Jacob's body was embalmed (Genesis 50,2-3). How do we reconcile the statement with the report in the Torah? Jacob had two names, Jacob and Israel. A person having more than one name implies that he commands additional spiritual powers. When Jacob mourned the loss of Joseph, part of his spiritual powers, i.e. the part associated with the name Jacob, departed from him because of the anguish he experienced. As a result all the spiritual powers that he remained with were the ones associated with the name ישראל. He experienced the loss of the spiritual powers associated with the name Jacob when the brothers took Benjamin to Egypt, an action which Jacob described with the words: "You have bereaved me already; Joseph is gone, Shimon is gone, and you would take Benjamin!" (42,36) At that moment Jacob's soul departed. If you will examine the text in the Torah, you will find that the name Jacob is not mentioned any more until he received the message that Joseph was alive. At that time the Torah writes: ותחי רוח יעקב אביהם, "The spirit of their father Jacob was revived" (45,27). In view of what we have just said, how can we account for the Torah's reference to the name Jacob in 45,25 where the brothers are reported as returning to their father Jacob? We may assume that when Joseph revealed himself to his brothers and they all experienced joy, the soul of Jacob began to revive.

Quoting Commentary

Rashi explains that before Job's time, his recompense will be complete and will no longer grow or prosper, similar to how Joseph's wishes were fulfilled in Genesis 50:3.

Rashi on Job 15:32:1

Before his time his recompense will be complete [and will cease] from growing and prospering anymore, like (Gen. 50:3), “were fulfilled for him,” i.e., they were completed.

Second Temple

Sacrifices and dues paid to God are determined by the number seventy, as seen in the offering of seventy young bullocks at the Feast of Tabernacles (Num. 29:13–36) and the seventy shekel weight of the bowls of the princes (Num. 7:13 ff.). This number represents a sacred principle of peace, friendship, and agreement, contrasted with the mourning of Egypt lasting seventy days (Gen. 50:3).

On the Migration of Abraham 36:8

[202] Sacrifices and dues paid to God are determined by this number, whenever the ripe fruits of the soul are gathered in and collected; for it is prescribed at the Feast of Tabernacles, over and above the other sacrifices, to offer seventy young bullocks as a burnt offering (Num. 29:13–36). The bowls of the princes are fashioned in keeping with the principle of seventy—for each of them is of the weight of seventy shekels (Num. 7:13 ff.)—since everything in the soul that tends to peace and friendship and agreement has a truly weighty power of attraction, that sacred principle set forth by seventy, which Egypt, the virtue-hating and passion-loving nature, is represented as mourning over; for among them mourning is reckoned as lasting seventy days (Gen. 50:3).

Talmud

Rabbi Binyamin bar Yefet explains that when the fox is in power, one must bow down before it, as seen in the case of Joseph and his brothers. Rebbi Abbahu states that the seventy days between Haman's letters and Mordechai's letters correspond to the seventy days in which the Egyptians showed kindness to Jacob.

Jerusalem Talmud Sotah 1:10:3

(Line 1 in the editio princeps. This sermon is an appendix to the preceding one; also found in Gen. Rabba 100.) Rebbi Abbahu said, these seventy days between letters and letters (Between Haman’s letters on Nisan 13 (Esth. 3:12) and Mordokhai”s letters of Sivan 23 (Esth. 8:9). If the months are alternatingly of 29 and 30 days, there are exactly 70 days between the dates.) correspond to the seventy days in which the Egyptians performed kindness with our father Jacob (Gen. 50:3.) .

Megillah 16b:5

Following Jacob’s death, it states concerning Joseph: “And his brothers even went and fell down before him” (Genesis 50:18). Rabbi Binyamin bar Yefet said that Rabbi Elazar said: This explains the folk saying that people say: When the fox is in its hour, bow down to it, i.e., if a fox is appointed king, one must bow down before and submit oneself to it.

Targum

Onkelos states that Joseph was embalmed for forty days, as was customary, and the Egyptians mourned him for seventy days. Targum Jonathan elaborates on the significance of the forty days of embalming, attributing the reduction of a forty-two year famine to Jakob's righteousness.

Onkelos Genesis 50:3

They completed forty days [of embalmment] for him, for that is the number of days required for embalming. The Egyptians wept for him seventy days.

Targum Jonathan on Genesis 50:3

And the forty days of embalming were completed to him; for so fulfil they the days of embalming; and the Mizraee lamented him seventy days; saying one to another, Come, let us lament over Jakob the Holy, whose righteousness turned away the famine from the land of Mizraim. For it had been decreed that there should be forty and two years of famine, but through the righteousness of Jakob forty years are withheld from Mizraim, and there came famine but for two years only.

וַיַּֽעַבְרוּ֙ יְמֵ֣י בְכִית֔וֹ וַיְדַבֵּ֣ר יוֹסֵ֔ף אֶל־בֵּ֥ית פַּרְעֹ֖ה לֵאמֹ֑ר אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵ֣ינֵיכֶ֔ם דַּבְּרוּ־נָ֕א בְּאׇזְנֵ֥י פַרְעֹ֖ה לֵאמֹֽר׃ 4 J and when the wailing period was over, Joseph spoke to Pharaoh’s court, saying, “Do me this favor, and lay this appeal before Pharaoh:
Joseph used intermediaries to request Pharaoh's approval to bury Jacob in Canaan, following the Torah's limit of mourning for thirty days. The Midrash discusses the relationship between fathers and children, contrasting good and wicked children, and highlights Joseph's actions towards Pharaoh's household after Jacob's death. In the wilderness, the staff turned into a snake, avoiding being shown to Pharaoh to prevent being removed from his presence, similar to Joseph's situation. After mourning, Joseph asked Pharaoh's household to speak on his behalf before Pharaoh.

Commentary

Joseph, in mourning, used intermediaries to speak to Pharaoh's household, seeking approval to bury Jacob in Canaan. The Torah emphasizes the importance of not mourning for more than thirty days, even for great leaders like Moses. Joseph's polite and indirect approach to Pharaoh may have been influenced by potential antipathy towards foreigners and his Canaanite origins. Joseph's tone and manner in speaking to Pharaoh's advisers reflected his status as a statesman.

Chizkuni, Genesis 50:4:1

דברו נא באזני פרעה, “please intercede on my behalf with Pharaoh;” seeing that some nineteen years earlier Pharaoh had decreed that no one in Egypt could undertake anything new until it had been approved by Joseph, Pharaoh would not look kindly at the prolonged absence from Egypt of his general manager on whom he depended so much. (Compare Genesis 41,44). Moreover, Pharaoh might be afraid that Joseph would not even return to Egypt at all. Seeing that he was familiar with all the military and political secrets of Egypt, he would be a potentially dangerous adversary.

Or HaChaim on Genesis 50:4:1

אל בית פרעה לאמור, to the household of Pharaoh to tell him, etc. This means that Joseph wanted the members of Pharaoh's household to tell the king not only the facts, but also the manner in which Joseph had related these facts. Joseph had pleaded with Pharaoh's advisers hoping that they in turn would assist him to have his wish approved. Alternatively, the Torah merely mentions the fact that Joseph asked the members of Pharaoh's household to speak to him because we learned in Yuma 4 that unless one gives express permission to relate something one has been told (even if not in confidence), it is forbidden to do so. We know this from when G'd Himself gave permission to relate what He had said (Leviticus 1,1).

Or HaChaim on Genesis 50:4:2

אם נא מצאתי חן, "If I may have found favour, etc." In this instance the word נא means both "please" and a reference to a specific time frame. Joseph meant that if Pharaoh really wanted to show his affection for Joseph, the time was right then when Pharaoh did not want anything from Joseph in return.

Or HaChaim on Genesis 50:4:3

דברו נא, "please tell, etc." The meaning is "immediately." Joseph did not want to be tardy in fulfilling the oath he had sworn to his father.

Or HaChaim on Genesis 50:4:4

באזני פרעה לאמור, "in Pharaoh's hearing, saying, etc." The reason that the word לאמור appears here again was that Joseph wanted these advisers of Pharaoh to volunteer such an appeal, not merely to be Joseph's messengers.

Rabbeinu Bahya, Bereshit 50:4:1

ויעברו ימי בכיתו, “when the days of weeping for him passed.” This verse teaches that one must not spend more than thirty days mourning for the loss of even the greatest leaders of Israel. We certainly did not have a greater leader than Moses and he too was mourned for thirty days, no more (Deut. 34,8). There is a tradition that the sages at the time of the death of Rabbi Yehudah Ha-Nassi first wanted to observe a whole year of mourning until they found these verses and deduced that this would be excessive and disrespectful to both Yaakov and Moses (compare Ketuvot 103).

Rav Hirsch on Torah, Genesis 50:4:1

(4-7) Es ist eigentümlich, daß Josef bei seiner mächtigen Stellung, die ihn dem Pharao so nahe sein ließ, in so indirekter Weise die Bewilligung seines Gesuches anstrebte. Es scheint, Josef müsse der Bewilligung seines Gesuches nicht so sicher gewesen sein, und habe deshalb diese indirekte Weise vorgezogen. Ein durch einen dritten gegebener und erhaltener Abschlag lässt sich beiderseits leichter ignorieren. Es mochte dies mit der vorhandenen Antipathie gegen Ausländer zusammenhängen, der es wohl sehr unliebsam gewesen sein mag, einen Ausländer an der Spitze des Staates zu wissen, und noch dazu aus Kanaan! Josefs Herkunft musste durch dieses Begräbnis des Vaters in Kanaan wieder sehr frisch ins Bewusstsein treten.

Rav Hirsch on Torah, Genesis 50:4:2

"וידבר - "אם נא מצאתי eine Zusammenstellung, die den vollendeten Staatsmann in dem Verkehr mit Pharaos Hofleuten bezeichnet. וידבר drückt die Entschiedenheit des Tones, אם נא וגו׳ die Höflichkeit der Form aus. Die Form der Rede, in der ein hoher Staatsmann spricht, ist außerordentlich höflich, in dem Tone liegt das ganze Bewusstsein seiner Stellung. Ähnlich bei Abraham in seiner Bitte an die Söhne Chets. Gemessen im Tone, höflich in der Form. Er wusste, daß sie es ihm nicht abschlagen würden, im Gegenteil, sehr erfreut sein dürften, einem so mächtigen Staatsmann einen Gefallen tun zu können.

Sforno on Genesis 50:4:1

וידבר יוסף אל בית פרעה, he used intermediaries as a mourner in garments of mourning is not allowed to appear so before the King

Steinsaltz on Genesis 50:4

The days of his weeping passed, and Joseph spoke to Pharaoh’s household. Joseph did not approach Pharaoh directly, perhaps because he was worried that he might receive a negative response. Rather, he first sent messengers to Pharaoh’s household, saying: Please, if I have found favor in your eyes, please, speak in my name in the ears of Pharaoh, saying:

Tur HaArokh, Genesis 50:4:1

דברו נא באזני פרעה, “please tell Pharaoh the following:” the reason why Joseph did not tell this to Pharaoh personally, was that it was forbidden to appear in the King’s palace dressed in mourner’s garb.

Midrash

The Midrash in Aggadat Bereshit 37:2 discusses the relationship between fathers and children, contrasting good children who give a crown to their fathers like Isaac did, with wicked children who take the crown from their fathers like Ham did. It also mentions examples of children's behavior towards their fathers from biblical stories such as Reuben, Joseph, Absalom, Solomon, and Hezekiah. In Bereshit Rabbah 100:4, it explains the difference in mourning between Jacob and Moses, highlighting how Jacob had others weeping for him, and Joseph's actions towards Pharaoh's household after Jacob's death. Joseph spoke to the nursemaid to appease the queen and the queen would appease the king, as a mourner is not allowed to enter the king's palace.

Aggadat Bereshit 37:2

[2] Another interpretation: "And these are the generations of Isaac. The crown of the elders are the children's children, and the glory of children are their fathers. (Proverbs 17:6) There are good children who give a crown to their fathers, and there are wicked children who take the crown from their father, as it says, "And Ham, the father of Canaan, saw..." (Genesis 9:22). But Shem and Japheth covered the nakedness of their father. (Genesis 9:23) Ishmael serves idols, but Isaac, who was the burnt offering of the Lord, gave a crown to his father. These are the generations of Isaac. Reuben, unstable as water... (Genesis 49:4) and Joseph hurried and went up to his father... (Genesis 50:4). Absalom said, "I will strike down the king alone." (2 Samuel 17:1) But Solomon rode on his own mule... (1 Kings 1:33) Hezekiah stood and added to the work, as it says, "And he did what was right in the eyes of the Lord, according to all that David his father had done." (2 Kings 18:3) Be the crown of the elders, children's children. These are the generations of Isaac."

Bereshit Rabbah 100:4

“Forty days were completed for him, as so are the days of embalming completed. Egypt wept for him for seventy days” (Genesis 50:3). “The days of his weeping passed, and Joseph spoke to Pharaoh’s household, saying: Please, if I have found favor in your eyes, please, speak in the ears of Pharaoh, saying” (Genesis 50:4). “Forty days were completed for him…the days of his weeping passed” – here it says: “The days of his weeping passed,” but elsewhere it says: “The days of weeping of the mourning of Moses concluded” (Deuteronomy 34:8). It is, rather, that Moses, because he did not have others weeping, it is written in his regard “concluded.” But Jacob, because he had others weeping, (When Jacob was carried to Canaan for burial, the residents of Canaan joined in mourning him. ) it is written in his regard: “The days of his weeping passed.” “Joseph spoke [to Pharaoh’s household]” – to whom did he say it? It was to the nursemaid, to appease the queen, and the queen would appease the king. Why did he himself not enter? Rabbi Yehoshua of Sikhnin in the name of Rabbi Shmuel: Because a mourner may not enter the king’s palace.

Quoting Commentary

In the wilderness, the staff turned into a snake, while in Mitzrayim it turned into a crocodile. The second sign was not performed in front of Par'oh to avoid being removed from his presence if afflicted with tzara'at, similar to Yosef's situation in Bereishit 50.

Chibbah Yeteirah on Torah, Exodus 7:10:1

And it became a tanin In the wilderness, which is a place of snakes, the staff was turned into a snake; but in Mitzrayim, which is a place of taninim, it was turned into a tanin. A tanin [תנין] is a "crocodile" in this language, like in Yechezkel 29:3 "The great crocodile [hatanim התנים] that crouches in the midst of his streams". And he didn't do the second sign in front of Par'oh, to bring his hand out from his breast and behold it was afflicted with tzara'at like snow, because if he had been afflicted with tzara'at they would have removed him from Par'oh's presence, and something like this is in Bereishit 50, that Yosef didn't have permission to come before Par'oh when he was still tamei meit before he had buried his father. [In Bereishit 50:4 Yosef lays a petition before the court of Par'oh rather than going directly to Par'oh]

Targum

After the mourning period, Joseph asked the house of Pharaoh to speak on his behalf before Pharaoh, seeking favor in their eyes.

Onkelos Genesis 50:4

[When] the days of weeping were over, Yoseif spoke to the house of Pharaoh saying, If I have found favor in your eyes, please [now] speak in [before] Pharaoh’s ears, saying.

Targum Jonathan on Genesis 50:4

And the days of his mourning passed. And Joseph spake with the lords of the house of Pharoh, saying If I may find favour in your eyes, speak now in the hearing of Pharoh, saying,

אָבִ֞י הִשְׁבִּיעַ֣נִי לֵאמֹ֗ר הִנֵּ֣ה אָנֹכִי֮ מֵת֒ בְּקִבְרִ֗י אֲשֶׁ֨ר כָּרִ֤יתִי לִי֙ בְּאֶ֣רֶץ כְּנַ֔עַן שָׁ֖מָּה תִּקְבְּרֵ֑נִי וְעַתָּ֗ה אֶֽעֱלֶה־נָּ֛א וְאֶקְבְּרָ֥ה אֶת־אָבִ֖י וְאָשֽׁוּבָה׃ 5 J ‘My father made me swear, saying, “I am about to die. Be sure to bury me in the grave which I made ready for myself in the land of Canaan.” Now, therefore, let me go up and bury my father; then I shall return.’”
Ibn Ezra explains "kariti" as "I have digged," Rashbam clarifies Joseph will return to Pharaoh's country after burying Jacob in Canaan, Or HaChaim notes Joseph used "lamor" to prevent Pharaoh from annulling his oath, Rabbeinu Bahya interprets "kariti" as Jacob legally acquiring his grave by paying money, Rashi offers Midrashic explanations, Musar discusses Jacob's behavior, and Talmud delves into the significance of burial sites and oaths. Onkelos and Targum Jonathan interpret Jacob's burial request as a solemn oath to Joseph.

Commentary

Ibn Ezra explains that "kariti" means "I have digged," similar to "yikhreh" in Exodus 21:33. Rashbam clarifies that Joseph will return to Pharaoh's country after burying Jacob in Canaan. Or HaChaim notes that Joseph used the word "lamor" to prevent Pharaoh from annulling his oath. Rabbeinu Bahya interprets "kariti" as Jacob legally acquiring his grave by paying a lot of money. Rashi offers Midrashic explanations for "kariti," while Steinsaltz and Tze'enah Ure'enah discuss Jacob's instructions for his burial in Canaan.

Ibn Ezra on Genesis 50:5:1

WHICH I HAVE DIGGED. Kariti means I have digged. Kariti is similar to yikhreh in if a man shall dig (yikhreh) a pit (Ex. 21:33). (According to Krinsky, I.E. believes that Jacob prepared his own grave in the cave of Machpelah.)

Or HaChaim on Genesis 50:5:1

השביעני לאמור, "has made me swear by saying, etc." Our sages in Sotah 36 have explained that Joseph used the word לאמור to forestall Pharaoh suggesting that Joseph have his oath voided. Joseph threatened that if this were possible, he would also have his oath not to reveal that Pharaoh did not understand Hebrew voided at the same time. The plain meaning is simply that inasmuch as Joseph described only the content of the oath, not its actual wording, he had to use the word לאמור.

Or HaChaim on Genesis 50:5:2

A more homiletical approach would be this. Joseph wanted to head off Pharaoh's question why he had not consulted with him before swearing an oath which he could not keep without obtaining Pharaoh's consent. Joseph explained that there had not been time for such consultations as the oath had been sworn close to the time of Jacob's death. He indicated this by quoting his father as saying: "here I am about to die" (48,21). We have already discussed this in connection with 47,29.

Rabbeinu Bahya, Bereshit 50:5:1-2

בקברי אשר כריתי לי, “in the grave which I have hewn for myself.” According to the plain meaning of the text, the word כריתי is the same as in Exodus 21,33 כי יכרה איש בור, “if someone digs a pit.” According to Shemot Rabbah 31,16 the meaning of the word כריתי is related to כרי, “a big heap,” and means that Yaakov took a great heap of silver and gave it to Esau to ensure that he, as the senior son of Yitzchak, would not demand to be buried in Machpelah. The word then means “I have legally acquired my grave by paying a lot of money for the site.”

Rashbam on Genesis 50:5:1

ואשובה. He (Pharaoh) should not worry that I would leave his country permanently.

Rashi on Genesis 50:5:1

אשר כריתי לי means according to its plain sense “[the grave] which I have digged” just as (Exodus 21:33) “If a man shall dig (יכרה)”. There is a Midrashic explanation (Sotah 13a) which fits in with a meaning of the word כריתי, viz., אשר כריתי means אשר קניתי “which I have bought”. For R. Akiba said, “when I went to the coast-towns I heard them use for what we term מכירה “trading” the term כירה (Rosh Hashanah 26a). Another Midrashic explanation takes כריתי to be connected with כרי a piled up heap of grain, for Jacob had taken all the silver and gold which he had brought from the house of Laban and made a pile of it and said to Esau, “Take this for your share in the cave” (Midrash Tanchuma, Vayechi 6).

Siftei Chakhamim, Genesis 50:5:1

Related to כרי דגור... כרי is Hebrew, and דגור is Aramaic.

Steinsaltz on Genesis 50:5

My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug for me in the land of Canaan, bury me there. Joseph asks of Pharaoh: I will go up to the land of Canaan now and bury my father in the location he requested, and afterward I will return to you.

Tze'enah Ure'enah, Vayechi 102

“In the grave which I made ready” [50:5]. Jacob said: you should bury me in the cave that I bought for myself. Jacob had piled up gold and silver before Esau and said to him. Take this for your share in the cave. (Rashi, Genesis, 50:5.)

Midrash

Judah was buried with the forefathers in the land of Canaan. Cain rushed after wealth, leading to his downfall and punishment. Ephron was greedy and faced financial setbacks. Esau chose wealth over a burial place in the Cave of Machpelah. Jacob sold all he had brought from outside the land to Esau. The land of Israel could not contain its fruits. Joseph was instructed in seventy languages by Gabriel. Pharaoh asked Joseph to teach him Hebrew, but he could not learn it.

Bereshit Rabbah 100:5

“My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug [kariti] for myself in the land of Canaan, bury me there. I will go up now and bury my father, and I will return” (Genesis 50:5). “My father administered an oath to me, saying…that I dug for myself” – when Jacob stood with Esau, (When they divided Isaac’s estate.) he said to him: ‘What do you want, money or a burial plot?’ He said to him: ‘What would this man do with a burial plot? Give me money and take the burial plot for yourself, but you must heap up much money in exchange for it.’ That is what is written: “In my grave that I acquired [lakaḥti] for myself” is not written here, but rather, “that I dug [kariti]” – I heaped up [hikarti] [money] in exchange for it. “Pharaoh said: Go up and bury your father, in accordance with the oath he administered to you” (Genesis 50:6). “Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, went up with him” (Genesis 50:7). “And all of Joseph’s household, and his brothers, and his father’s household. They left only their children, their flocks, and their cattle in the land of Goshen” (Genesis 50:8). “He took up with him both chariots and horsemen, and the camp was very substantial” (Genesis 50:9). “Pharaoh said: Go up…Joseph went up…” – until this point it was for lament, from this point on it was for battle (He was prepared for potential battle with Esau. ) –“he took up with him both [gam] chariots and [gam] (The term gam comes to include something that is not explicitly written in the verse.) horsemen…” Rabbi Yitzḥak said: The great One of the world was there, and some say: The glory of the One who lives forever. (Clearly God accompanied them as He had promised Jacob: “I will go down with you to Egypt and I will take you up again” (Genesis 46:4). The point is that the Divine Presence was visible.)

Ein Yaakov (Glick Edition), Sotah 7:20

(Ib. b) R. Chiya b. Aba said in the name of R. Jochanan, "When Pharaoh said unto Joseph, (Gen. 41, 44) But without thee, shall no man lift up his hand or his foot, his astrologers said to him: 'What, shall a slave, bought for twenty pieces of silver, rule over us?' Whereupon he replied: 'But I find him endowed with kingly qualities.' 'If that is the case,' they answered, 'he must know seventy languages." He said to them, "If so, I will examine him tomorrow." At night Gabriel came and began instructing him in seventy languages. But, he was not able to grasp it until one letter used in the name of the Holy One, praised be He, was added to his name, as it is said (Ps. 81, 6) He appointed it in Joseph, as a testimony, when he went out over the land of Egypt; in the language of one I had not known, did I hear. On the following morning Joseph answered Pharaoh in whatever language he spoke to him. Later, Joseph started speaking Hebrew, but Pharaoh did not understand what he was speaking about. What is this?' Pharaoh asked of Joseph. Whereupon the latter answered: 'This is the Hebrew language.' 'If so,' said Pharaoh, 'teach me this language.' Joseph did so but Pharaoh could not be instructed in it and he said to Joseph: 'Swear unto me that you will not reveal unto anyone that I do not know this language.' Joseph did swear unto him. At Jacob's death when Joseph said unto Pharaoh, (Gen. 50, 5) My father made me swear. Pharaoh said to him: 'Go and apply for a release of your oath.' Joseph then said to him: 'I shall then at the same time ask for a release for the oath I made to you.' And although Pharaoh did not like it, nevertheless he said to him (Ib., ib. 6) Go up and bury thy father as he has made thee swear."

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:17

Variantly: Joseph said to them (his brothers): My father went down (to Egypt) of his own free will and I brought him back perforce, for he beswore me to do so (viz. Genesis 50:5). I beswear you, from the place (Canaan) that you stole me, there shall you return me. And thus did they do with him, as it is written (Joshua 24:32) "And the bones of Joseph, which the children of Israel brought up (from Egypt), they buried in Shechem."

Midrash Tanchuma Buber, Appendix to Sh'lach 16:1

Jer. 3:19): AND GIVE YOU A DESIRABLE LAND, a land that the ancestors of the world (Literally: “fathers of the world.” According to Ber. 16b and Rashi, ad loc., the title father should be limited to Abraham, Isaac, and Jacob. Similarly the title mother should apply only to Sarah, Rebekah, Leah, and Rachael.) found desirable. Abraham, of whom it is stated (in Gen. 12:9): THEN ABRAM JOURNEYED AS HE WENT ON AND TRAVELED TOWARDS THE NEGEB. And so it says (in Gen. 23:4): I AM AN ALIEN AND TRANSIENT AMONG YOU; GIVE ME A BURIAL PLACE AMONG YOU. Isaac. {He also found it desirable when he was departing from world. What did he say to his children (in Gen. 49:29)? BURY ME WITH MY ANCESTORS IN THE FIELD OF EPHRON BEN ZOHAR THE HITTITE.} (Note that Gen. 49:1, 28 attributes these words to Jacob.) [The Holy One also endeared it to Isaac (in Gen. 26:3): RESIDE IN THIS LAND, …. ] Jacob. This he commanded (in Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF IN THE LAND OF …. Ergo (in Jer. 3:19): A DESIRABLE LAND, THE MOST BEAUTIFUL (rts: TsBH TsB') HERITAGE OF THE NATIONS, in that it is a land of delights (rt.: TsBH) for the peoples of the world.

Midrash Tanchuma Buber, Mishpatim 10:1

(Exod. 23:20:) BEHOLD, I AM SENDING AN ANGEL …. This text is related (to Jer. 3:19): THEN I SAID: HOW WOULD I (This translation fits the context of the midrash.) PUT (rt.: ShYT) YOU AMONG THE CHILDREN,… ! (Tanh., Exod. 6:17; see below, Tanh. (Buber), Numb. 4a:15.) R. Eleazar ben Pedat says: What is this : WOULD I PUT (rt.: ShYT) YOU? It had occurred to me that we, I and you, would be < alone > in the world. (Tanh., Exod. 6:17, adds, “I as father and you as children.”) How did you manage for me to bring the peoples of the world in among you? (Cf. Tanh., Exod. 6:17: “How did you manage to bring the peoples of the world in between me and you?”) This expression is nothing but an expression of setting apart (as in Gen. 30:40): AND HE PUT (rt.: ShYT) HIS OWN FLOCKS …. R. Hama bar Hanina said: What is the meaning of WOULD I PUT (rt.: ShYT) YOU? (Cf. Exod. R. 32:2.) There was a great love between me and you. (Below, Tanh. (Buber), Lev. 7:12; Numb. 4a: 15; Exod. R. 32:2.) How did you manage that I should hate you? (Jer. 3:19:) HOW WOULD I PUT (rt.: ShYT) YOU AMONG THE CHILDREN! This expression is nothing but an expression of hatred, as used (in Gen. 3:15): I WILL PUT (rt.: ShYT) ENMITY . Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ShYT) YOU AMONG THE CHILDREN ! R. Joshua ben Levi said: I spoke in defense. (Gk.: synegoria.) You behaved toward me so that I denounced you and pronounced you guilty (rt.: HYB). The expression (rt.: ShYT) is nothing but an expression of guilt (rt.: HYB), as used (concerning one guilty of negligence in Exod. 21:30): IF A RANSOM IS PUT (rt.: ShYT) UPON HIM, . Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ashit; rt.: ShYT) YOU AMONG THE CHILDREN! R. Berekhyah the Priest said: You were as dear to me as someone who has a single field, which he fertilizes, cultivates, and weeds. So dear were you to me. Your behavior toward me was for you to commit lawlessness. Now this word (ashit) is nothing but an expression for lawlessness, as used (in Is. 5:6): AND I WILL MAKE (ashit) IT (i.e., the Holy One's vineyard) A DESOLATION. (Jer. 3:19, cont.:) AND GIVE YOU A DESIRABLE LAND, a land that the great ones of the world (i.e., the patriarchs) desired. (Below, Tanh. (Buber), Numb. 4a: 16.) Abraham said to the Hittites (in Gen. 23:4): GIVE ME A BURIAL SITE. The Holy One also endeared it to {the children of} Isaac, as stated (in Gen. 26:3): RESIDE IN THIS LAND, …. Jacob said (according to Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF . Ergo (in Jer. 3:19): A DESIRABLE LAND. (Ibid., cont.:) [BEAUTIFUL HERITAGE] . What is the meaning of BEAUTIFUL (tsevi) HERITAGE? Just as in the case of a deer (tsevi), when one slaughters it, strips off its hide, and tries to return the flesh into the hide, it does not contain it, so the land of Israel does not contain its produce. What is written (in Is. 30:24)? AS FOR THE OXEN AND ASSES THAT WORK THE GROUND, THEY SHALL EAT FERMENTED FODDER, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. First they winnow with the SHOVEL and after that with the PITCH FORK. Why? Because there was more grain than straw. Even so there was produce in winnowing the straw. Where is it shown? Where it is stated (ibid.): FERMENTED MASH, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. Mashes are from produce. Ergo (in Jer. 3:19): [A DESIRABLE LAND,] BEAUTIFUL (tsevi) HERITAGE (understood in the sense of THE MOST DEERLIKE HERITAGE), a land which does not contain its produce, a land which was so good that all the kings of the world desired it. It is written (in Josh. 12:9): THE KING OF JERICHO, ONE; THE KING {FOR AI} [OF AI WHICH IS BESIDE BETHEL], ONE. Now there are only three miles (Lat.: mille.) between Jericho and Ai; yet it says: THE KING OF JERICHO. It is simply that whoever has a possession outside of the land without having a possession in the land of Israel was not called a king. (Sifre, to Deut. 7:12 (37); Gen. R. 85:14.) Why? Because they longed for the land of Israel. R. {Isaac} [Johanan] said: What is written (in Josh. 7:21): I SAW AMONG THE SPOILS A SHINAR MANTLE, a Babylonian (Gk.: Babylonikon; Lat.: Babylonicum.) robe of royal purple, (Gk.: porphura; Lat.: purpura.) which the king of Babylon wore to rule in Jericho. Ergo (in Jer. 3:19): THE MOST BEAUTIFUL HERITAGE OF THE NATIONS. (According to this reasoning, the various kingships were so close to each other in Israel because every king needed a seat in Israel in order to be regarded as a king.) (Ibid., cont.:) AND I SAID YOU SHALL CALL ME FATHER. Just as a father is obliged for his daughter's enjoyments, so did I bring down rain for you. (Exod. 16:14:) WHEN THE LAYER OF DEW HAD GONE UP, …. (Jer. 3:20:) SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER . R. Judah bar Simon said: Oh that like an unfaithful wife. This a woman, who has a lover, gives him food, drink, and love. When his power is diminished, she leaves him and goes away. SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER. I have not done so to you. The manna came down for you, and the well rose up. I did not deprive you of anything when you were unfaithful with me. See, I gave you an angel who watched over you. (Exod. 23:20:) SEE, I AM SENDING YOU AN ANGEL . When you became worthy and received the Torah, I went before you in person. But now, when you have been found guilty, here I am (ibid.:) SENDING AN ANGEL BEFORE YOU. [Another interpretation:] (Tanh., Exod. 6:18.) The Holy One said to Moses: I am sending before you but not before them. He said: If you send out before me, I do not want ; but Joshua saw the angel and fell down before him. What did he say to him (in Josh. 5:13)? ARE YOU FOR US OR FOR OUR ADVERSARIES? When he said to him: ARE YOU FOR US? he began to cry in great anguish. (Literally: “From under the nails of his feet.”) (Ibid., vs. 14:) Then he said: NO, BUT [I] AM THE CAPTAIN OF THE LORD'S HOST. NOW I HAVE COME. (Gen. R. 97:3 (traditional text only).) Here are two times that I have come to give Israel an inheritance. I am the one who came in the days of your master, Moses; but he rejected me. (Ibid., cont.:) NOW I HAVE COME. THEN JOSHUA FELL ON HIS FACE. He saw him and fell on his face, but when Moses saw , he rejected him. The Holy One said (in Exod. 23:20): SEE, I AM SENDING AN ANGEL BEFORE YOU, to you and to whomever observes the Torah [as you . Resh Laqish said: It is written (in Ps. 91:4): HE WILL COVER YOU WITH HIS PINIONS AND YOU WILL FIND REFUGE UNDER HIS WINGS, all who observe the Torah.] (Ibid., cont.:) HIS FIDELITY IS A SHIELD AND BUCKLER. Therefore (in Exod. 23:20): < I AM SENDING MY ANGEL BEFORE YOU > TO GUARD YOU ON THE WAY….

Midrash Tanchuma Buber, Vayishlach 11:3

Esau said: How long will I trouble my brother? He arose and went away, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES…. < AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB >. What did Jacob do? When his children and his flocks had crossed over into the land of Israel, he arose and sold all that he had brought with him from outside of the land. Then he made it into piles of gold. He said to Esau: You have a share with me in the cave of Machpelah. Now what do you want, to receive these piles of gold or to share < the cave > with me? Esau began by saying: What do I want with < a share > of this cave? This gold is what I want. Now where is it shown that Jacob sold all that he had brought from outside of the land and that Esau took it? Where Joseph said so (in Gen. 50:5): MY FATHER HAD ME SWEAR, SAYING: SEE, I AM DYING. IN MY GRAVE WHICH I DUG < IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME >. R. Huna b. R. Abbin the Priest said: When Jacob wanted to come to the land of Israel, what is written (in Gen. 31:18)? AND HE DROVE ALL HIS LIVESTOCK < AND ALL HIS GOODS THAT HE HAD ACQUIRED … IN PADDAN-ARAM >. Now, when he wanted to go down into Egypt, what is written (in Gen. 46:6)? AND THEY TOOK ALONG THEIR LIVESTOCK AND ALL THEIR GOODS, WHICH THEY HAD ACQUIRED IN THE LAND OF CANAAN. Now, in regard to what he had brought from the land of Aram-Naharaim, where was that? You simply learn from here that Jacob had sold it and given it to Esau. (For an alternative explanation of the same tradition, see Gen. R. 100:5; Exod. R. 31:17; Rashi on Gen. 50:5.) Then would you say that something was lacking? The Holy One simply filled his loss and restored everything to him immediately, as stated (in Gen. 33:18:) NOW JACOB CAME WHOLE.

Midrash Tanchuma, Mishpatim 17:3

And give thee a pleasant land (Jer. 3:19). It was a land greatly coveted by all the mighty men of the world. Abraham said of it: Give me a possession of a burying-place with you (Gen. 23:4). Similarly, the Holy One, blessed be He, made it precious to Isaac, as it is said: Sojourn in this land, and I will be with thee and will bless thee (ibid. 26:3). And Jacob said: In my grave which I have digged for me in the land of Canaan, there shalt thou bury me (ibid. 50:5). Hence it says: And give thee a pleasant land, the goodliest heritage of the deer (Jer. 3:19). What is indicated by the use of the word deer? Just as the flesh of a deer cannot be restored into its skin when they attempt to recover it after it has been slaughtered and its skin has been stripped away, so the land of Israel is not able to contain its fruit (when it is worthy). A proof of this is written in the verse: The oxen likewise and the young asses that till the ground shall eat savory provender, which hath been winnowed with the shovel and with the fan (Isa. 30:24). At first they winnowed the grain with a shovel, but later they winnowed it with a fan. Why? because the grain was more plentiful than the straw, though the grain grows within the straw. Whence do we know this was so? For it is written: Shall eat savory provender. The savory provender was the fruit (of the straw). Hence, And give thee a pleasant land, the goodliest heritage of the deer indicates that like the deer the land of Israel could not contain its fruits.

Midrash Tanchuma, Vayechi 3:1

And he called his son Joseph (Gen. 47:29). Why did he not summon Reuben or Judah? After all, Reuben was the firstborn, while Judah was a king. He ignored them and called Joseph instead. He did so to teach us that one must pay homage to the person who is in power at the moment; moreover, Joseph had the power to fulfill his desires. And he said to him: “If now I have found favor in thy sight … bury me not, I pray thee, in Egypt (Gen. 47:29). It was for your sake that I descended to Egypt, and it was because of you that I said: Now let me die. Even the soul of a man who dies on shipboard joins his fathers, and so when I sleep with my fathers, carry me out of Egypt and bury me in their burying-place (ibid., v. 30).” They cherished their burial place. The grave that I have digged (ibid. 50:5). And deal kindly and truly with me (ibid. 47:29). Is there false kindness that he should say to him kindly and truly? The proverb says: When your friend’s son dies, share his sorrow; but when your friend dies, cast off your sorrow. (A cynical proverb. Console him on the death of his son, for he will console you if your son dies. However, if he dies, cast off your sorrow, for his son will not be concerned about you or your sympathy.) He said to him, in other words: “If you are kind to me after my death, that will be true kindness. Bury me not in Egypt, for it will eventually be smitten with vermin, and they will swarm over me.” Hence it says: Bury me not, I pray thee, in Egypt.

Shemot Rabbah 31:17

Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22); (The midrash will explain how this relates to the verse “if you lend money to My people,” but it first cites other interpretations of the verse. ) this is Cain, who hastened himself to take the world. How so? When he was with his brother, as it is stated: “It was when they were in the field” (Genesis 4:8), they said one to the other: ‘Come, let us divide the world.’ Cain said: ‘You take the movable property, and I [will take] the land.’ They divided it between them. Abel took the movable property and Cain [took] the land. [Cain] plotted to oust [Abel] from the world. Abel was walking on the earth and Cain was pursuing him. He said to him: ‘Leave what is mine.’ [Abel] went to the mountains, and [Cain] said: ‘Leave what is mine,’ until he stood over him and killed him. That is, “a greedy man rushes after wealth.” This is Cain, who was greedy toward his brother. “And does not know that lack will come upon him” (Proverbs 28:22). What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away. Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12). “And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field. Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8). Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’ Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela, (When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela.) in the Prophets is a litra, (Twenty-five sela.) and in the Writings is a centenarium. (One hundred litra.) Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham? If you give me four hundred shekel, from the merchandise of your house you will give it to me. (This sum is insignificant to a man as wealthy as you (Matnot Kehuna).) Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him. (In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks. ) That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet. Another matter, “rushes after wealth,” this is Esau. When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’ At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5). “I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack? It is that he did not enter the Cave of Makhpela. Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14). (The owner does not receive payment beyond the rent.) That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13). Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly. There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’ When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten, (He separated only ninety measures as tithe.) and it deducted one hundred; (The next year, the field produced only nine hundred measures.) likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes. (Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures.) When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest. Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.” Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8). Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor? Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill. Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18). Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).

Sifrei Devarim 348:3

(Ibid.) "And to his people shall You bring him.": He (Judah) was buried with the forefathers in the land. R. Yehudah says: Was it the bones of Judah alone that the children of Israel brought up from Egypt? The bones of all the brothers were brought up by its tribe from Egypt! What, then, is the intent of "And to his people shall You bring him"? He was buried together with the forefathers. R. Meir says: (But) it is written (Bereshith 50:5) "In my grave which I (Jacob) dug for myself in the land of Canaan" — I myself am buried in it, and no other. What is the intent, then, of "And to his people shall you bring him"? That he be buried in the land (of Canaan) as the forefathers were.

Musar

Jacob's behavior exemplifies both extreme miserliness and generosity, as seen in his actions with the small jugs and the silver and gold he gave to Esau. The number of Israelites is symbolically represented by the 1,200,000 dogs Jacob appointed as guards over the sheep, reflecting the protection of the Jewish people from spiritual pollution. The wives of Jacob, representing the twelve tribes of Israel, are connected to the concept of inalienable property through the mnemonic of their names spelling "ברזל."

Orchot Tzadikim 18:6

Let him learn from Jacob, our father, who was miserly without parallel as it is said, "And Jacob was left alone" (Gen. 32:25), and our Rabbis, of blessed memory, said that he had forgotten some small jugs and returned to get them. This teaches us that the righteous value their money more than their bodies, because they do not get their money easily through plunder (Hullin 91a). Behold this great miserliness — that a man as rich as Jacob felt compelled to return for some little jugs. Yet we find in another place that he was genereous without parallel, as our Rabbis taught, "In my grave which I have digged for me" (Gen. 50:5). This teaches us that Jacob took all the silver and gold that he had brought from Laban's house and he made a pile and said to Esau. "Take this for your share in the cave of Machpelah" (Ex. Rabbah 31:17). Was there ever anyone else as liberal as this?

Shenei Luchot HaBerit, Torah Shebikhtav, Vayetzei, Torah Ohr 103

The Midrash tells us that the number of Israelites would never be fewer than 600,000. Dogs is a hyperbole for קליפה. Our sages in Baba Kama 60 say that it is the dogs that call out: "the angel of death is coming!" When the firstborn of Egypt were slain and the Jews were about to leave Egypt, the Torah described the dogs as having remained silent towards the Israelites (Exodus 11,7). The hyperbole used in the Midrash saw Jacob as appointing the dogs as guards over the sheep i.e. Jewish people in exile, so that they would not become further infested with the pollutants of the original serpent. The opinion cited that he used 1,200,000 dogs is in accordance with the view expressed in Shabbat 88 that when Israel committed the sin of the golden calf, 1,200,000 destructive angels descended in order to remove each man's jewelry from him. This had been bestowed on them at the time Israel volunteered to accept the Torah. Jacob wanted to make these dogs subservient to the flocks, i.e. the Jewish people, in order to fulfil what is written in the verse in Proverbs 16,7: "When a man's ways please G–d, He makes even his enemies be at peace with him." We have stated that צאן is an allusion to the people of Israel. An interesting mnemonic note may be the halachic term צאן ברזל, which is used for inalienable property of the wife which returns to her family regardless of any rights of the husband. The four wives of Jacob produced the twelve tribes. Their names were: בלהה, רחל, זלפה, לאה. The first letters of their respective names spell ברזל, something that will endure under all circumstances.

Quoting Commentary

Rashi explains the term "תכרו" as denoting purchase, citing examples from Genesis 50:5 and Rosh Hashanah 26a. Rabbeinu Bahya interprets the sending of an angel ahead of the Israelites as a consequence of their unworthiness, contrasting it with the potential for eternal life if they had proven worthy. Minchat Ani suggests that giving tzedakah is akin to giving half of what God has provided, rather than one's own possessions. Or HaChaim discusses the significance of the burial place in the cave of Machpelah, emphasizing the exclusivity of the burial rights for the patriarchs. Ramban provides a detailed analysis of the burial arrangements in the cave of Machpelah, highlighting Jacob's efforts to secure the site for his family.

Minchat Ani on Pesach Haggadah, Kadesh 2:10

• Yachatz - He should help the needy by means of karpas yachatz. The word karpas is made up of two parts: kar, which is derived from the term kariti, as in, “Be sure to bury me in the grave that I made ready (kariti),” (Genesis 50:5); the word pas as in the expression ‘palm of his hand.’ One should make ready the palm of one’s hand to give tzedakah while considering that he is giving the needy person half (yachatz) of what God has merely provided to him rather than simply being generous with own possessions. In this way his prayers will be unified before God.

Or HaChaim on Genesis 49:31:1

שמה קברו את יצחק, there they buried Isaac, etc. Inasmuch as the cave of Machpelah used to belong to Efron the Hittite before Abraham had bought it, the Torah says here: "there they buried Abraham and Sarah." This means that the original owners did no longer use that cave to bury their own dead but that it had become the burial ground for Abraham's heirs, Isaac and Ishmael. When the Torah continues that "there they buried Isaac and Rebeccah," this is a reminder that the cave had become the property of Isaac's heirs Jacob and Esau, excluding Ishmael and his family. When Jacob added that he had buried Leah there, he wanted to exclude Esau's right to be buried there. Sotah 13 quotes Genesis 50,5 which has Joseph telling Pharaoh that Jacob had spoken about the grave he had dug for himself in the land of Canaan as proof for denying Esau a share in that cave.

Rabbeinu Bahya, Shemot 23:20:5

A Midrashic approach to our verse (Shemot Rabbah 32,2). From the words: “Here I am about to send an angel ahead of you,” we learn that G’d meant that had the Israelites been worthy He Himself would have continued to be at their head as He had been at the Exodus when the Torah testified “and the Lord Himself was walking ahead of them by day,” etc., (13,21). Now that they had proven unworthy G’d handed them over to an agent. This is the meaning of: “Here I am sending an angel ahead of you.” You will observe that as soon as the Jewish people had said כל אשר דבר ה’ נעשה ונשמע, “all that G’d has said we shall do and we shall hear (learn it)” in 24,7, G’d responded by saying: “I granted Adam eternal life for performing the single commandment I had given him not to eat from the tree of knowledge.” This is the meaning of Genesis 3,22: “here this Adam who had been just like one of Us, (i.e. immortal celestial being).” “These Jewish people who have undertaken to observe 613 of My commandments are surely entitled to eternal life!” The Midrash derives this from the words חרות על הלוחות, “freedom on the tablets” instead of reading it merely as “engraved on the Tablets” (32,16). We find a disagreement between Rabbi Yehudah and Rabbi Nechemyah in the above quoted Midrash as to the precise meaning of the word חרות if read as meaning “freedom.” Rabbi Yehudah understands it as freedom from the oppression of mortal rulers, i.e. exile, whereas Rabbi Nechemyah understands it as freedom from the authority of the angel of death. He bases this on Numbers 21, 18-19 וממדבר מתנה, וממתנה נחליאל, ומנחליאל במות, “and from the wilderness- a gift. From “the gift”- my heritage became G’d. From the heritage called G’d- elevated heights.” Rabbi Nechemyah understands the verse not as describing physical landmarks describing where the Israelites rested on the way, but as spiritual landmarks and the gradual recapture by the entire people of Adam’s spiritual stature before the sin when he had still been immortal. The progression was as follows: through the experience of marching in the desert the Israelites merited the gift (מתנה) of Torah. Through the gift of Torah they inherited a relationship to divinity אל)) forever. Through this relationship they acquired immortality. After they had said to the golden calf: “these are your gods O Israel,” they again forfeited this new-found immortality. G’d said to them: ”you followed the same foolishness that Adam was guilty of who had proven unable to resist the temptation of the tree of knowledge for more than three hours. I had said: ‘you are divine (Psalms 82,6-7)-however you will have to die like humans.” In the past you were able to experience the Holy Spirit directly through Me. From now on you will be able to experience it only through the intermediary, the angel.” This is the meaning of “here I will send My angel ahead of you.” This is reflected in what Jeremiah 3,19 had in mind when he said: “I had resolved to adopt you as My child, and I gave you a desirable land- the fairest heritage of all nations; and I thought you would surely call Me “Father,” and never cease to be loyal to Me. Instead, you have broken faith with Me, as a woman breaks faith with a paramour, O House of Israel- declares the Lord.” G’d laments the fact that the Israelite people allowed Him to interpose the Gentile nations between Himself and the Jewish people. The words איך אשיתך mean a separation being established. The word is used in that sense in Genesis 30,40: “he set a separation between each flock.” When G’d referred to the “desirable land,” ארץ חמדה, He meant that it is a land which the great men of the world (the patriarchs) expressed a desire for. Avraham had pleaded with the sons of Chet to sell him a burial plot (Genesis 23,4). G’d had told Yitzchak: “reside in this land” (Genesis 26,3). Yaakov had expressed the wish to be buried in that land and claimed to have dug it with his own hands (Genesis 50,5). The reason Jeremiah quoted G’d as referring to the land of Israel as נחלת צבי, is that just as the skin of a deer shrinks after it has been removed from its carcass so that it does not cover it anymore, so the land of Israel displays similar lack of elasticity, not being able to accommodate itself to G’d’s bountiful harvests but flowing over with it. The expression צבאות גויים, “of the hosts of the world,” is a reference to the fact that all the kings on earth expressed a desire for this land. How do we know this? We find that the city of Jericho had its own king and that the town of Ai less than three miles removed also had its own king. The kingdoms in the land of Canaan each covered very small amounts of territory. In fact if a king ruled over a vast tract of land outside of the land of Israel but did not have a small kingdom inside the boundaries of the land of Israel he was not even considered as entitled to describe himself as “king.” [Proof of the truth of this is the fact that Joshua made war against and defeated no fewer than 31 Kings all in the narrow land called “the land of Israel,” not even including the coastal areas inhabited by the Philistines. Ed.] There is an interesting comment by Rabbi Parnach in the name of Rabbi Yochanan (Tanchuma Mishpatim 17). The words spoken by Achan ben Carmi in Joshua 7,21: וארא בשלל אדרת שנער, “I have seen amongst the loot (of the city of Jericho) a cloak from Shinor.” He understands the words literally as a cloak belonging to the King of Babylon (Shinor). He considered it as so valuable that he wore it only in Jericho. When Jeremiah 3,19 continues: “I had hoped you would call Me father,” he referred to G’d thinking that seeing He had taken the Israelites out of Egypt, and split the sea for them that surely He was entitled to the respect of a father. Instead, they had made the golden calf. Considering further that G’d had provided the Israelites with all their needs in the desert, they in turn had been unfaithful to him. When the Gentile nations had become unfaithful to G’d, He had appointed agents to look after their welfare instead of doing so Himself. Similarly, with the Jews. Now that they had become unfaithful, He would appoint this angel to look after them instead of continuing to do so Himself. This then is the meaning of the words: “Here I am going to send an angel ahead of you.”

Ramban on Genesis 49:31:1

THERE THEY BURIED ISAAC AND REBEKAH. The reason for saying this rather than saying, “I buried,” was that Esau was with him at the burial of their father, (Above, 35:29.) and he did not wish to mention him now. Furthermore, [he did not mention Esau’s name] as he would have been forced to extend the account, saying, “there we buried Isaac, and there they buried his wife Rebekah,” since Jacob was not present at the burial of his mother. Now in his testament, Jacob mentioned the cave and those who were buried in it to his children on account of the eminence of the place so that they make a zealous effort to bury him there. Which Abraham bought with the field… for a possession of a burying-place. (Verse 30 here. To emphasize his thought on the eminence of the place, Ramban reverts to explain the preceding verse in the same light.) He said this in order to let it be known that Abraham commanded that that place be their burial ground as an everlasting possession. However, further on, when it says, And they buried him in the cave of the field of Machpelah, which Abraham bought with the field for a burying-place, (Further, 50:13.) the intent of the verse is to allude that the intention of the righteous one [Abraham] was completed with Jacob’s being buried there as he had bought it for the three of them, and no other person was to be buried there. It is for this reason that Joseph did not command that they bury him in the cave with his fathers. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai (Beshalach 19. See also Midrash Hagadol, ed. Shechter, end of Vayechi 25, and Notes. — The Mechilta is a Midrash on the Book of Exodus, the standard Mechilta is that of Rabbi Yishmael. Ramban here refers to another Mechilta, namely, that of Rabbi Shimon ben Yochai. That is why he specifies it by name.) that Joseph said to them: “And when you bring me up to the land of Canaan bury me anywhere you wish. I have received a tradition that I will not be buried with my fathers for no one is permitted there for burial except the three patriarchs and the three matriarchs, as it is said, There they buried Abraham, etc., and it further says, In my burying-place which I digged for me, (Further 50:5.) as he [Jacob] terminates [the group of people who are to be buried there]. It is possible that by saying, And there I buried Leah, Jacob hinted to them that he had already taken possession of the cave. This he said with respect to Esau, lest he and his children protest his [Jacob’s] being buried there by claiming that the cave is his as he was the firstborn and he is deserving of being buried with his ancestors. Now even though Esau had already left for another country, (Above, 36:6.) his sons might transport him from there, just as Jacob’s sons carried him. Jacob longed to be buried with his sacred ancestors and to be united with them in burial, and if Esau were to be buried there, Jacob could not be buried there for one burial-place does not serve two families. This is also the purport of his words, In my burying-place which I digged for me, (Further 50:5.) meaning that he had already dug the grave in order to take possession of it. This is also the reason that it says, And there went up with him both chariots and horsemen, (Further, 50:9.) as Joseph knew the presumptuousness of Esau and his sons. This is actually what occurred. We find in the Book of Chronicles of Joseph ben Gorion (The book is known as Josippon. This was an anonymous popular Hebrew medieval work containing the ancient history of the Jews. It was based in part upon the work of the historian Josephus. The story related here is told at length in Chapter 2.) and in other books of ancient history that Zepho the son of Eliphaz the son of Esau (Above, 36:11.) came and quarrelled with the children of Jacob concerning this burial, with the result that they waged war. But the power of Joseph prevailed, and they captured him together with his choice army, and they brought them to Egypt. There, Zepho remained in prison all the days of Joseph, but upon his death he escaped from there and went to the land of Compagna [in Italy] and there he ruled over the Caetheans in Rome, and ultimately was crowned [ruler] over the land of Italy. It was he who first reigned over Rome, and it was he who built the first and largest palace ever built in Rome. Our Rabbis also mentioned this matter of the quarrel (Sotah 13a.) with Esau at the cave. The verse which states here, And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father, (Further, 50:14. It would appear that Ramban wishes to finish his commentary on the entire book of Genesis with the death of Jacob (for reasons made clear further). Hence Ramban explains first the oath of Joseph, although it is not mentioned in Scripture till further on (at the end of Chapter 50), and then he reverts to Verse 33, (of the present Chapter 49), in order to explain the nature of the demise of the patriarch which mirrors as well the life of the hereafter, thus confirming the statement of the Sages: “Jacob our father did not die.” The Commentary thus ends on the high note of the deathlessness of the righteous.) alludes to the fact that not one of them died in the war or on the way, as the merit of the prophet Jacob and the merit of Joseph stood by those who went up with him. Joseph did not command that he be carried and buried now in the Land as his father had commanded, for the house of Pharaoh would not permit it since he was a source of honor to them. Furthermore, if his brothers and his father’s house were to accompany him, the people of the Land would rob and steal whatever they had, and it would not be respectful behavior for others to transport him there.

Rashi on Deuteronomy 2:6:1

תכרו — This is an expression denoting purchase. Similar is (Genesis 50:5; see Rashi thereon), “which I have bought (כריתי) for myself”, for thus in the coast cities do they use for "trading” the term כירה (Rosh Hashanah 26a).

Rashi on Genesis 46:6:1

אשר רכשו בארץ כנען WHICH THEY HAD GOTTEN IN THE LAND OF CANAAN — But all that he had gotten in Padan-aram he gave to Esau in payment for his share in the Cave of Machpelah. He said, “The possessions I obtained outside the land are of no value to me”. It is to this that the words refer (Genesis 50:5) “[Bury me in my burying-place] which כריתי” I obtained for myself by means of a כרי. He placed before him (Esau) piles of gold and silver like a heap (כרי) of corn and said to him, “Take these in exchange for your share in the Cave of Machpelah” (Midrash Tanchuma, Vayechi 6).

Rashi on Hosea 3:2:1

And I bought her It is an expression of a business transaction, ‘bargaine’ in Old French, similar to “which I have purchased (כָּרִיתִי) for me” (Gen. 50:5). Now in the sea-towns they refer to a sale (Heb. מְכִירָה) as כִּירָה [from Hullin 92a].

Talmud

Rabbi Yehuda HaNasi learned that a sale is called kira in sea towns, which is significant in relation to Jacob's burial plot. Esau sold his rights to the burial site to Jacob, as confirmed by Joseph's oath. Pharaoh allowed Joseph to bury his father in Eretz Yisrael to honor the oath. The term kira in the verse from Hosea refers to a sale, similar to the sale of Jacob's burial plot. The generation of the desert will not be granted eternal life, with Rabbi Eliezer believing they will not be given a trial, while Rabbi Yehoshua argues they will. The discussion includes interpretations of various verses related to burial sites and the fate of the generation of the desert.

Avot DeRabbi Natan 36:3

The generation of the desert will not be granted eternal life, and will not even be given a trial, as it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Psalms 95:11), “Those who I swore, in My anger, would never come to My resting place.” These are the words of Rabbi Eliezer. But Rabbi Yehoshua said: They will be given a trial! It is about them that the verses speak (Psalms 50:5), “Gather to Me My devotees, who made a covenant with Me over sacrifice.” [Rabbi Eliezer] said to him: Accept my interpretation. For if not, how can you explain the words, “Those who I swore, in my anger”? [Rabbi Yehoshua] replied: These are the spies, and (all) the wicked people of that generation. Then Rabbi Yehoshua asked: So what do you do with the verse, “Gather to Me My devotees”? [Rabbi Eliezer] said to him: That refers to Moses and Aaron, and all the devotees of that generation from the Tribe of Levi. Others responded: [But in Numbers 14:35, above,] how do you know the word “there” is referring only to the wicked, and not to the righteous? Didn’t it already say (Genesis 49:31), “There they buried Abraham, and Sarah his wife”? And it also says (Genesis 50:5), “In my grave, which I prepared for myself in the land of Canaan, there shall you bury me.” And it also says (Numbers 20:1), “And Miriam died there, and was buried there.” [And what’s more (Numbers 33:38), “Aaron the priest went up…and died there.”] And it also says (Deuteronomy 34:5), “And Moses, the servant of the Eternal, died there in the land of Moab, by the word of the Eternal.” Rabbi Yosei HaGalili said: They will not be given a trial! For it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Deuteronomy 21:4), “There, by the stream, they shall break the calf’s neck.” Just as we have the word “there” in the case of the calf whose neck is broken, which dies and never leaves that place, so too, the word “there” in the case of those who died in the desert indicates that they will die and never leave that place. (And others say: They will be given a trial! It is about them that the verse speaks (Jeremiah 2:2): “Go and call to the ears of Jerusalem and say…[I will remember as a kindness the devotion of your youth].”)

Chullin 92a:17

§ The Gemara cites homiletical interpretations of other verses that pertain to the leaders of the Jewish people in Eretz Yisrael and Babylonia. The verse states: “So I bought her [va’ekkereha] to me for fifteen pieces of silver, and a ḥomer of barley, and a half-ḥomer of barley” (Hosea 3:2). Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak: The term kira, which forms the basis of the verb va’ekkereha, is nothing other than language referring to a sale [mekhira], as it is stated that Joseph said: “My father made me swear, saying: Lo, I die; in my grave that I have acquired [kariti] for me in the land of Canaan, there shall you bury me” (Genesis 50:5).

Rosh Hashanah 26a:19

Similarly, Rabbi Yehuda HaNasi said: When I went to the sea towns, I heard that they called a sale kira. And the Gemara asks: What is the practical significance of this? The Gemara answers: To explain the verse relating to Jacob’s burial plot: “In my grave which I purchased [kariti] for myself, there shall you bury me” (Genesis 50:5).

Sotah 13a:8

The children of Jacob said to Esau: You sold your rights to Jacob. Esau said to them: Though I sold the birthright, did I also sell my rights to the burial site as an ordinary brother? The brothers said to him: Yes, you also sold to Jacob those rights, as it is written that Joseph stated: “My father made me swear, saying: Behold, I die; in my grave that I have dug [kariti] for me in the land of Canaan, there shall you bury me” (Genesis 50:5). And Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak: The word kira in the verse is nothing other than a term of a sale [mekhira] sharing a similar root, because in the cities overseas they call a sale kira.

Sotah 36b:22

Years later, when Joseph said to Pharaoh: “My father made me swear, saying” (Genesis 50:5) that I would bury him in Eretz Yisrael, Pharaoh said to him: Go request the dissolution of your oath. Joseph said to him: And should I also request dissolution for the oath that I took for your benefit? And consequently, even though Pharaoh was not amenable to letting Joseph go, he worried that Joseph would then request dissolution for the oath that he had taken for his benefit, and Pharaoh therefore said to him: “Go up and bury your father according to what he made you swear” (Genesis 50:6).

Targum

In Genesis 50:5, Onkelos and Targum Jonathan both interpret Jacob's request to be buried in Canaan as a solemn oath to Joseph before his death. Joseph agrees to fulfill his father's wish to bury him in Canaan before returning.

Onkelos Genesis 50:5

My father made me swear [an oath] saying, Behold I am dying. In my grave that I have prepared for myself in the land of Canaan, there you shall bury me. Now therefore, please [now], I would go up and bury my father, and then I will return.

Targum Jonathan on Genesis 50:5

My father made me swear, saying, Behold, I die, in the sepulchre which I have prepared for me in the land of Kenaan there shalt thou bury me. And now let me go up and bury my father, and I will return.

וַיֹּ֖אמֶר פַּרְעֹ֑ה עֲלֵ֛ה וּקְבֹ֥ר אֶת־אָבִ֖יךָ כַּאֲשֶׁ֥ר הִשְׁבִּיעֶֽךָ׃ 6 J And Pharaoh said, “Go up and bury your father, as he made you promise on oath.”
Yoseif was permitted to speak Hebrew to his brothers in private by Pharaoh, who allowed him to bury his father in Canaan after Yoseif reminded Pharaoh of the oath he had made to his father. The burial procession was accompanied by all of Egypt, with chariots and horsemen for protection, and the Divine Presence. Jacob had acquired his burial plot with money from Esau, and Pharaoh ultimately agreed to let Joseph go fulfill his promise to his father.

Commentary

Yoseif was allowed to speak Hebrew to his brothers because Pharaoh stipulated that he could not speak Hebrew specifically to the Egyptians, and when he spoke to his brothers, no one else was present. Pharaoh permitted Yoseif to bury his father because he had sworn not to reveal that Pharaoh did not know the Hebrew language. This oath was necessary for Yoseif to fulfill his promise to Pharaoh.

Rashi on Genesis 50:6:1

כאשר השביעך ACCORDING AS HE ADJURED THEE — For except for that oath I would not permit you to do so. He did not dare, however, to say to Joseph, “Break the oath”, lest he might retort, “Then, I, too, may break the oath I made you that I will never reveal that secret about the Sacred Tongue, viz., that I possess a knowledge of it in addition to the seventy languages which you also understand but of which you have no knowledge at all — as it is related in Treatise Sotah 36b.

Siftei Chakhamim, Genesis 50:6:1

Not to reveal about the Hebrew Language... Question: If so, how was Yoseif allowed to speak to his brothers in Hebrew? Rashi explained [that Yoseif spoke to them in Hebrew] on, “I speak to you with my own mouth” (45:12). The answer is: Pharaoh stipulated with Yoseif not to speak Hebrew specifically to the Egyptians. When Yoseif spoke to his brothers, no one else was with him in the house, and it did not become known that he spoke to them. (Re’m) The Nachalas Yaakov writes: The real question is that everything Yoseif’s interpreter spoke [to the brothers] was in Hebrew, and many Egyptians were present. Furthermore, Re’m contradicts himself, because he wrote on 45:12 that many Egyptians knew Hebrew [since it was the language of the neighboring land of Canaan]. If so, what use was it for Yoseif to swear not to speak in Hebrew, when many Egyptians were speaking it [even though Pharaoh did not understand Hebrew]? See his elaboration there.

Steinsaltz on Genesis 50:6

Pharaoh said: Go up and bury your father, in accordance with the oath he administered to you.

Tze'enah Ure'enah, Vayechi 105

“As he made you promise on oath” [50:6]. Pharaoh said to Joseph. Go and bury your father because he made you promise. Had he not made you promise, I would not have let you go. Pharaoh said: I should not order you to transgress your oath, since you should also not transgress your oath to me that you swore not to reveal that I do not know how to speak the Holy Tongue. Whoever does not know all the languages, he cannot be king in Egypt. Therefore, Joseph swore that he would not reveal about Pharaoh that he did not know the Holy Tongue. Therefore, Pharaoh said: I must allow you to fulfill your oath. (Rashi, Genesis, 50:6.)

Midrash

Joseph wept bitterly over Jacob's death, and all of Egypt mourned for him. Joseph ordered his father to be embalmed with myrrh and frankincense before being taken to Canaan for burial. Pharaoh commanded all of Egypt to accompany Joseph and his brothers to bury Jacob, with chariots and horsemen for protection. The burial procession was accompanied by the Divine Presence. Jacob had acquired his burial plot with money from Esau.

Bereshit Rabbah 100:5

“My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug [kariti] for myself in the land of Canaan, bury me there. I will go up now and bury my father, and I will return” (Genesis 50:5). “My father administered an oath to me, saying…that I dug for myself” – when Jacob stood with Esau, (When they divided Isaac’s estate.) he said to him: ‘What do you want, money or a burial plot?’ He said to him: ‘What would this man do with a burial plot? Give me money and take the burial plot for yourself, but you must heap up much money in exchange for it.’ That is what is written: “In my grave that I acquired [lakaḥti] for myself” is not written here, but rather, “that I dug [kariti]” – I heaped up [hikarti] [money] in exchange for it. “Pharaoh said: Go up and bury your father, in accordance with the oath he administered to you” (Genesis 50:6). “Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, went up with him” (Genesis 50:7). “And all of Joseph’s household, and his brothers, and his father’s household. They left only their children, their flocks, and their cattle in the land of Goshen” (Genesis 50:8). “He took up with him both chariots and horsemen, and the camp was very substantial” (Genesis 50:9). “Pharaoh said: Go up…Joseph went up…” – until this point it was for lament, from this point on it was for battle (He was prepared for potential battle with Esau. ) –“he took up with him both [gam] chariots and [gam] (The term gam comes to include something that is not explicitly written in the verse.) horsemen…” Rabbi Yitzḥak said: The great One of the world was there, and some say: The glory of the One who lives forever. (Clearly God accompanied them as He had promised Jacob: “I will go down with you to Egypt and I will take you up again” (Genesis 46:4). The point is that the Divine Presence was visible.)

Sefer HaYashar (midrash), Book of Genesis, Vayechi 3

And Joseph fell upon his father crying and weeping, and he kissed his father and cried out in a ‎bitter voice, oh my father, my father! And all the wives of his sons, and all his household, ‎came, and they fell upon Jacob and wept over him and they cried over Jacob in an exceedingly ‎loud voice. And all the sons of Jacob rose up, and they rent their garments and put sackcloth ‎upon their loins, and they fell upon their faces and they scattered dust over their heads ‎heavenwards. And the sad news was told unto Osnath, Joseph’s wife, and she arose and she ‎put on a sack, and she came with all the Egyptian women and all of them mourned and wept ‎over Jacob. And all the people of Egypt that knew Jacob, on hearing this thing, assembled and ‎came likewise on that day to weep over Jacob, and all Egypt wept for Jacob many days. And ‎the women from the land of Canaan came also unto Egypt when they heard of Jacob’s death, ‎and they wept for him in Egypt seventy days. And after wards Joseph ordered his servants, ‎the physicians, to embalm his father with myrrh and frankincense, and with all sorts of spices ‎and perfumery. And the physicians embalmed Jacob according to Joseph’s commandments. ‎And all Egypt, and all the elders and inhabitants of Goshen wept and mourned for Jacob. And ‎all the sons of Jacob and the children of his household wept and mourned over Jacob, their ‎father, for many days. And when the days of weeping were over, at the end of seventy days, ‎Joseph said unto Pharaoh: I will go up to bury my father in the land of Canaan according to ‎what he caused me to swear, and then I shall return. And Pharaoh sent Joseph, saying: Go up ‎and bury thy father as he hath said, and as he hath caused thee to swear. And Joseph arose ‎with all his brothers, and they went up to the land of Canaan to bury their father as he had ‎commanded them. And Pharaoh issued a proclamation throughout Egypt, saying: All those ‎that fail to go up with Joseph and his brothers to the land of Canaan to bury Jacob, shall die. ‎And all Egypt obeyed Pharaoh’s order, and they rose up all together, and all the servants of ‎Pharaoh, and all the elders of his household, and all the elders of the land of Egypt went up ‎with Joseph. And all the princes and officers of Pharaoh, the servants of Joseph, went up ‎likewise, to bury Jacob in the land of Canaan. And the sons of Jacob carried the bier on which ‎Jacob lay, according to all their father had commanded unto them, his sons did unto Jacob. And ‎the bier was of pure gold inlaid with onyx stones and bdellium all around, and the cover of the ‎work was a cloth woven of gold trimmed in fringes and over it were fastenings of onyx stones ‎and bdellium. And upon the head of his father, Jacob, Joseph placed a large crown of gold and ‎a scepter of gold he gave into his hand, and they surrounded the bier according to the manner ‎of kings during their life time.‎

Quoting Commentary

Jacob made Joseph swear to bury him in Canaan, not suspecting Joseph would disobey, but to strengthen the matter in Pharaoh's eyes. The word "el" in the verse can mean "with" or "in," and Jacob wanted all his sons to bury him in the cave, fearing Pharaoh would not let Joseph leave Egypt. Pharaoh ultimately agreed to let Joseph go because of the oath Jacob made him swear.

Ramban on Genesis 47:31:1

SWEAR UNTO ME. AND HE SWORE UNTO HIM. Jacob did not suspect that his righteous and beloved son would disobey his father’s command and renege on the matter which he had promised him by saying, I will do according to thy words. (Verse 30 here.) But Jacob did so in order to strengthen the matter in the eyes of Pharaoh, as perhaps he might not give Joseph permission to leave him, and he would instead say to him, “Send your brothers and your servants, and they will bring him up there.” It may be that Pharaoh would want the prophet (Jacob. — Rashi quotes Hilchoth Gedoloth in Megillah 14 a that Jacob was one of the forty-eight prophets that arose in Israel.) to be buried in his country as an honor and privilege to them. It was for this reason that he made him swear for it would not then be proper for him to force Joseph to violate his oath, and Joseph too would feel more obligated to fulfill his father’s wish on account of the oath. Such indeed was the case, as Pharaoh said, Go up, and bury thy father, as he made you swear. (50:6.)

Ramban on Genesis 49:29:1

BURY ME ‘EL AVOTHAI.’ With my fathers. This is the language of Rashi. However, Rashi did not explain the expression el hame’arah as meaning ‘with’ the cave. (Ramban’s intent is to point out that the word el in the second expression could not mean “with,” which confronts us with the difficulty of having the same word assume different meanings in the same verse. Ramban will suggest various ways of resolving this difficulty.) It is possible that the expression of this verse is concise [and should be understood as if it said], “Bury me and carry me to my fathers to the cave,” for so Jacob said, And thou shalt carry me out from Egypt, (Above, 47:30.) and it further says, And his sons carried him. (50:13.) It is possible that the word el serves here to indicate many meanings: (Since Ramban cites Scriptural references to justify each usage, he finds no difficulty in the fact that the word is used differently in the same verse.) Bury me ‘with’ my fathers, just as in the verse, And thou shalt not take a woman ‘el’ her sister, (Leviticus 18:18.) meaning “with her sister.” El hame’arah means “in the cave,” just as in the verses: ‘Ve’el’ (And in) the ark thou shalt put the testimony that I shall give thee; (Exodus 25:21.) Behold, he hath hidden himself ‘el’ (among) the baggage. (I Samuel 10:22.) Of similar usage is the expression, And after this, Abraham buried Sarah his wife ‘el’ (in) the cave. (Above, 23:19.) Rabbi Abraham ibn Ezra said that the meaning of the expression, Bury me (Kivru (bury me) is in the plural form.) with my fathers, is that the brothers should go with Joseph. Now Jacob really did not need to do that. However, he now commanded all of them to bury him in the cave, just as he had sworn Joseph, because he feared that Pharaoh might not give Joseph permission to leave the land lest he remain in his land [Canaan]. (Abarbanel comments that the reason Pharaoh sent a group of Egyptians to accompany the burial party was that he feared lest Joseph and his brothers be influenced by the attachment to Canaan demonstrated by their father in both life and death and decide to stay there.) Do you not see that it was necessary for Joseph to plead with the house of Pharaoh (Further, 50:4-5.) that they should request Pharaoh to let him go, and he answered, Go up, and bury thy father, as he made thee swear, (Ibid., Verse 6.) as he agreed to it only on account of the oath!

Talmud

Joseph reminded Pharaoh of the oath he made to his father to bury him in Eretz Yisrael, causing Pharaoh to allow him to go fulfill the oath despite his initial reluctance, out of concern that Joseph would also request dissolution of the oath he took for Pharaoh's benefit.

Sotah 36b:22

Years later, when Joseph said to Pharaoh: “My father made me swear, saying” (Genesis 50:5) that I would bury him in Eretz Yisrael, Pharaoh said to him: Go request the dissolution of your oath. Joseph said to him: And should I also request dissolution for the oath that I took for your benefit? And consequently, even though Pharaoh was not amenable to letting Joseph go, he worried that Joseph would then request dissolution for the oath that he had taken for his benefit, and Pharaoh therefore said to him: “Go up and bury your father according to what he made you swear” (Genesis 50:6).

Targum

Pharaoh instructed Joseph to go and bury his father Jacob as he had promised [Onkelos Genesis 50:6; Targum Jonathan on Genesis 50:6].

Onkelos Genesis 50:6

Pharaoh said, Go up and bury your father, just as he made you swear.

Targum Jonathan on Genesis 50:6

And Pharoh said, Go up, and bury thy father, according as he made thee swear.

וַיַּ֥עַל יוֹסֵ֖ף לִקְבֹּ֣ר אֶת־אָבִ֑יו וַיַּֽעֲל֨וּ אִתּ֜וֹ כׇּל־עַבְדֵ֤י פַרְעֹה֙ זִקְנֵ֣י בֵית֔וֹ וְכֹ֖ל זִקְנֵ֥י אֶֽרֶץ־מִצְרָֽיִם׃ 7 J So Joseph went up to bury his father; and with him went up all the officials of Pharaoh, the senior members of his court, and all of Egypt’s dignitaries,
Ibn Ezra explains that Pharaoh's servants referred to the Egyptians who accompanied Jacob's body for burial, not all servants in Egypt. Sforno notes Joseph's voluntary journey to bury his father. Rabbeinu Bahya identifies nine groups that traveled to Canaan for Jacob's burial, including Pharaoh's ministers and Joseph's household. The Midrash highlights the honor and rewards received by righteous individuals for their acts of kindness, such as Joseph's burial procession with dignitaries and divine presence. The Mishnah discusses the reciprocity in how one treats others, citing examples like Miriam waiting for Moses and Joseph's merit in burying his father. The Talmud emphasizes the importance of honoring one's father, with Joseph being considered greater than Moses for burying his father with honor.

Commentary

Ibn Ezra explains that all the servants of Pharaoh referred to the Egyptians who accompanied Jacob's body for burial, not all the servants in Egypt. Sforno notes that Joseph's journey to bury his father was voluntary. Rabbeinu Bahya identifies nine groups of people who traveled to Canaan for Jacob's burial, including Pharaoh's ministers, elders of Egypt, Joseph's household, and a military escort. Rav Hirsch describes the elders of Pharaoh's house as the highest officials at court, and the elders of Egypt as the highest officials in the government. Steinsaltz and Tze'enah Ure'enah also mention the various groups that accompanied Jacob for burial, including Joseph, Pharaoh's ministers, elders of his house, elders of Egypt, Joseph's household, his brothers, his father's household, a military escort, and a cavalry escort.

Ibn Ezra on Genesis 50:7:1

AND WITH HIM WENT UP ALL THE SERVANTS OF PHARAOH. All of Egypt with the exception of Joseph are called servants of Pharaoh. (The verse speaks of the servants of Pharaoh, the elders of his house. If the aforementioned are elders, why does the Bible refer to them as servants? Hence I.E.’s comment. According to Cherez and Krinsky, I.E. was troubled by the clause all the servants of Pharaoh. If all the servants went along with Joseph to bury Jacob then no servants remained in Egypt to serve Pharaoh. This appears highly unlikely. Hence I.E. points out that all the servants refers to the Egyptians who accompanied Jacob’s body, for all the Egyptians are called Pharaoh’s servants.)

Rabbeinu Bahya, Bereshit 50:7:1

ויעל יוסף לקבור את אביו, “Joseph went up in order to bury his father.” We find that nine groups of people traveled to Canaan to bury Yaakov and to eulogise him. These nine categories of people are hinted at in the text as follows: 1) Joseph went up to bury his father (verse 7). 2) All the servants of Pharaoh went up with him, i.e. the ministers; 3) the elders of Pharaoh’s palace. 4) The elders of the land of Egypt; 5) the whole household of Joseph, (verse 8) his wife and her servant maids and the children. 6) Joseph’s brothers; 7) his father’s household; 8) a military escort (verse 9) traveling in chariots. 9) A cavalry escort.

Rav Hirsch on Torah, Genesis 50:7:1

זקני בית פרעה sind die höchsten Chargen am Hofe. זקני ארץ מצרים die höchsten Chargen in der Regierung.

Sforno on Genesis 50:7:1

ויעלו אתו, voluntarily, not because Joseph had so commanded.

Sforno on Genesis 50:7:2

זקני ביתו וכל זקני ארץ מצרים, seeing that Yaakov had been considered one of the wise men even in the eyes of the Egyptian intellectual elite. (compare Psalms 105,22 וזקניו יחכם”and to teach his elders wisdom.”)

Steinsaltz on Genesis 50:7

Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt went up with him,

Tze'enah Ure'enah, Vayechi 103

“Joseph went up to bury his father” [50:7]. Nine groups accompanied Jacob to his burial. First was Joseph alone. Second, Pharaoh’s ministers. Third, the elders of his house. Fourth, the elders of Egypt. Fifth, Joseph’s household; his wife and his male and female servants. Sixth, all of his brothers went. Seventh, his father’s household went. Eighth, the chariots went. Ninth, the horsemen went. (Bahya, Genesis, 50:7.)

Midrash

The text discusses various instances of righteous individuals being honored and rewarded for their acts of kindness and burial rituals. Miriam waiting for Moses led to a delay in the Israelites' journey, Joseph merited to bury his father and was attended only by Moses, and Moses himself was buried by the Shechinah. The theme of reciprocity in how one treats others is highlighted, emphasizing that good deeds are rewarded. Joseph's burial procession included various dignitaries and divine presence, demonstrating the honor accorded to him.

Bereshit Rabbah 100:5

“My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug [kariti] for myself in the land of Canaan, bury me there. I will go up now and bury my father, and I will return” (Genesis 50:5). “My father administered an oath to me, saying…that I dug for myself” – when Jacob stood with Esau, (When they divided Isaac’s estate.) he said to him: ‘What do you want, money or a burial plot?’ He said to him: ‘What would this man do with a burial plot? Give me money and take the burial plot for yourself, but you must heap up much money in exchange for it.’ That is what is written: “In my grave that I acquired [lakaḥti] for myself” is not written here, but rather, “that I dug [kariti]” – I heaped up [hikarti] [money] in exchange for it. “Pharaoh said: Go up and bury your father, in accordance with the oath he administered to you” (Genesis 50:6). “Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, went up with him” (Genesis 50:7). “And all of Joseph’s household, and his brothers, and his father’s household. They left only their children, their flocks, and their cattle in the land of Goshen” (Genesis 50:8). “He took up with him both chariots and horsemen, and the camp was very substantial” (Genesis 50:9). “Pharaoh said: Go up…Joseph went up…” – until this point it was for lament, from this point on it was for battle (He was prepared for potential battle with Esau. ) –“he took up with him both [gam] chariots and [gam] (The term gam comes to include something that is not explicitly written in the verse.) horsemen…” Rabbi Yitzḥak said: The great One of the world was there, and some say: The glory of the One who lives forever. (Clearly God accompanied them as He had promised Jacob: “I will go down with you to Egypt and I will take you up again” (Genesis 46:4). The point is that the Divine Presence was visible.)

Ein Yaakov (Glick Edition), Sotah 1:32

(Fol. 9b) MISHNAH: And so also do we find in connection with good deeds: Miriam waited for Moses once, as it is said (Ex. 2, 4) And his sister placed herself afar off, therefore did all Israel wait for her seven days in the wild forest, as it is said (Num. 12, 15) And Miriam was up without the camp seven days, the people did not set forward until Biriam was brought in again. Joseph took upon himself the duty of interring his father and there was none equal to Joseph among his brothers, as it is said (Gen. 50, 7) And Joseph went up to bury his father, and who is greater than Joseph who was in return attended by Moses (Moses merited to take care of the bones of Joseph, and there was none greater in Israel than Moses), as it is said (Gen 13, 19) And Moses took the bones of Joseph with him. Who is greater than Moses whom none else but the Shechina attended [after his death], as it is said (Deut. 34, 6) And He buried him in the valley. Not only of Moses alone is this said, but it includes all the righteous as it is said (Is. 58, 8) And before thee shall go thy righteousness, the glory of the Lord shall be thy reward.

Ein Yaakov (Glick Edition), Sotah 1:47

Joseph deserved the reward of being appointed to bury his father," etc. Why does the passage begin (Gen. 50, 7) And Joseph went up to bury his father, and there went up with him all the servants of Pharaoh, all the elders of his house and all the elders of Egypt; and afterwards it reads: And all the house of Joseph and his brothers, and his father's house, and further the passage reads (Ib., ib. 14) And Joseph returned unto Egypt, he, and his brothers, and then and all that were gone up with him to bury his father? [Hence Jacob's family was placed further]. Said R. Jochanan: "In the beginning before the Egyptians had seen the honor of Israel they did not conduct themselves honorably towards the brothers of Joseph, but when they saw how they were honored by the entire world the Egyptians themselves also paid them their due homage." The following passage gives us this inference (Ib., ib. 10) And they came to the thrashing-floor of Atad (thorns). Is then a threshing floor made of thorns? "This is to teach us," said R. Abahu, "that they [the kings of the entire world] surrounded the casket of Jacob with crowns like a threshing-floor surrounded by thorns." The sons of Esau, of Ishmael, and of Keturah were also among them. We are taught that they went with avowed purpose, disputing the burial (of Jacob) but when they saw that Joseph had placed his crown upon the coffin, they did the same with theirs. We are taught that there were thirty-six crowns in all.

Kohelet Rabbah 7:2:2

Rabbi Berekhya said: Performing acts of kindness is in the Torah at its beginning, in its middle, and at its end. It is at its beginning, as it is written: “The Lord God built the rib [that he took from the man, into a woman, and He brought her to the man]” (Genesis 2:22). [This verse] teaches that the Holy One Blessed be He braided Eve’s hair, and brought her to Adam, and he became the groomsman for them; as in the coastal towns, they call braiding, building. It is in its middle, as it is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1), teaching that He visited him. (God visited Abraham, who was recovering from his circumcision.) “God blessed Isaac his son” (Genesis 25:11), this is the blessing of the mourners. (He came to console Isaac upon the death of Abraham.) At its end, as it is stated: “He buried him in the valley” (Deuteronomy 34:6). (God buried Moses.) Rabbi Ḥanin said: What is the measure of recompense [for acts of kindness]? Jacob died in the land of Egypt. For whom was it fitting to tend to him? Is it not the Holy One blessed be He, who said to him: “I will descend with you to Egypt [and I will also take you up]” (Genesis 46:4)? Joseph came and snatched the mitzva for himself, as it is written: “Joseph ascended to bury his father” (Genesis 50:7). Joseph died in Egypt. For whom was it fitting to tend to him? Is it not the tribes, to whom he administered an oath, as it is stated: “Joseph administered an oath [to the sons of Israel, saying: God will surely remember you, and you shall carry up my bones from here]” (Genesis 50:25). Moses came and snatched the mitzva for himself, as it is stated: “Moses took Joseph’s bones” (Exodus 13:19). Moses died, and the Holy One blessed be He, in His glory, repaid him, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:12

To teach us that as one metes it out to others, so is it meted out to him. Miriam waited a short time for Moses, viz. (Ibid. 2:4) "And his sister stood from afar to know what would be done with him" — and the L–rd held back for her in the desert the ark, the Shechinah, the Cohanim, and the Levites and all of Israel for seven days with the seven clouds of glory, viz. (Numbers 12:15) "And the people did not travel until Miriam was gathered back." ... Joseph merited to bury his father, and there was none among his brothers greater than he, viz. (Genesis 50:7) "and Joseph went up to bury his father," (9) "and there went up with him both chariots and horsemen" — Who was there among us as great as Joseph, who was attended only by Moses! ... Moses occupied himself with the bones of Joseph, there being none in Israel greater than he (Moses), viz. "And Moses took the bones of Joseph with him." Who was there among us greater than Moses, who was attended by the Shechinah Himself, viz. (Devarim 34:6) "And He buried him in the valley."

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:13

And, what is more, with (the casket of) Jacob there went up the servants of Pharaoh and the elders of his household, while with Joseph there went up the ark and the Shechinah and the Cohanim and the Levites and all of Israel and the seven clouds of glory. And, what is more, the casket of Joseph went alongside the ark of "the Life of the Worlds" (i.e., the Ten Commandments), and when the passersby asked: What are these two arks? they were told: This is the ark of a dead man and the other is the ark of "the Life of the Worlds." And when they asked: How is it that the ark of a dead man goes alongside the ark of "the Life of the Worlds"? they were told: He who lies in this ark fulfills what is written in what lies in the other ark.

Midrash Tanchuma, Beshalach 2:2

R. Nathan was of the opinion that Joseph’s grave was in the royal tombs, since it is written: And they embalmed him (Gen. 50:26). How, then, did Moses know which one was Joseph’s coffin? He went to the tomb and stood among the coffins and called out: “Joseph, Joseph, the time has come for the Holy One, blessed be He, to redeem his children. The Shekhinah awaits you and Israel, and the clouds of glory await you. If you will make yourself appear good, but if not, we will be free of your vow.” Whereupon Joseph’s coffin began to stir, and Moses took it and departed. This teaches us that just as a man treats others, so they will treat him. Joseph buried his father, as it is said: And Joseph went up to bury his father;and with him went up all the servants … and his brothers (ibid., v. 7). Even though none of his brothers was as famous as he, since he was a ruler in the land, it is written: And he brought up with him both chariots and horses (ibid., v. 9). Therefore, he deserved to be taken from his grave by Moses himself (since he exerted himself in burying Jacob).

Pesikta Rabbati 6:1

... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?

Pirkei DeRabbi Eliezer 39:13

Rabbi Eliezer said: In the hour of the death of Jacob he called to his son Joseph, and said to him: O my son! Swear to me by the covenant of circumcision that thou wilt take me up to the burial-place of my fathers in the land of Canaan to the Cave of Machpelah. The ancients used to swear by the covenant of circumcision prior to the giving of the Torah, as it is said, "Put, I pray thee, thy hand under my thigh" (Gen. 47:29), and "he sware unto him" (Gen. 47:31). He kept (the oath) and did (accordingly), as it is said, "And he said, Swear unto me" (ibid.). And all the mighty men of the kingdom went up with him to bury him, and to show loving-kindness to Jacob his father, as it is said, "And Joseph went up to bury his father" (Gen. 50:7). The camp of Israel numbered 5040 (people). All the (people of the) land were bringing food on account of the famine to the camp of Joseph. The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant, I also will give you your reward, and also unto your children in this world. When the Egyptians died in the Reed Sea they did not die in the water, but they were deemed worthy to be buried in the earth. The Holy One, blessed be He, said to them: Ye have submitted yourselves to the divine punishment; I also will give you a place of burial, as it is said, "Thou stretchedst forth thy right hand, the earth swallowed them" (Ex. 15:12).

Sifrei Bamidbar 106:1

(Bamidbar 12:14) "And the L-rd said to Moses: Now if her father had spat in her face, etc." R. Achi b. R. Yoshiyah said: There were "two rebukes," viz.: If her father of flesh and blood had rebuked her, she would (sit) in shame (sequestered) for seven days, does it not follow that if (her Father) He who spoke and brought the world into being (rebuked her), (she should be sequestered) fourteen (days)! But "it suffices that what is derived from an argument a fortiori be as that which it is derived from" — Just as her father, seven; so, He who spoke and brought the world into being, seven. (Ibid.) "Let her be sequestered seven days outside the camp, and then let her be gathered in.": The Holy One Blessed be He sequestered her, and the Holy One Blessed be He declared her tamei and the Holy One Blessed be He declared her clean. (Ibid. 12:15) "And the people did not journey until Miriam had been gathered in": to teach that "with the measure that a man measures, so is he measured." Miriam waited for Moses a short while, viz. (Shemot 2:4) "And his sister stationed herself at a distance, etc."; therefore, the Shechinah, the ark, the Cohanim, the Levites, and the seven clouds of glory did not journey until Miriam had been gathered in. Joseph merited taking the bones of his father (for burial), and there were none among his brothers greater than he, viz. (Bereshit 50:7-9) "And Joseph went up to bury his father … and there went up with him both chariots and riders." Who was greater among us than Joseph, only Moses meriting bringing him to burial. And there is none in Israel greater than he, viz. (Shemot 13:19) "And Moses took the bones of Joseph with him." Who is greater among us than Moses, none but the Holy One Blessed be He bringing him to burial, viz. (Devarim 34:6) "And He buried him in the valley of the land of Moav": R. Yehudah says: If it (the above) were not an explicit verse, it would be impossible to say it. Where did Moses die? In the portion of Reuven, viz. (Ibid. 1) "And Moses went up from the steppes of Moav to Mount Nevo." This is the territory of the sons of Reuven, viz. (Bamidbar 32:37-38) "And the sons of Reuven built Cheshbon and Elalei and Kiryathayim and Nevo." And he was buried only in the territory of Gad, viz. (Devarim 33:20-21) "And to Gad he said: Blessed be he who broadens Gad … and he saw the best for himself. For there the portion of the lawgiver (Moses) is hidden." From the portion of Reuven to that of Gad is four mils. Those four mils — Who carried him"? We are hereby taught that Moses was (carried) in the "hand" of the Holy One Blessed be He the four mils from the portion of Reuven to that of Gad, while the ministering angels extolled him in song, (Ibid.) "He wrought the righteousness of the L-rd and His judgments with Israel." And He thus gathers in not only Moses, but all of the righteous, as it is written (Isaiah 58:8) "And your righteousness shall go before you, and the glory of G-d will gather you in." (Bamidbar, Ibid. 16) "And afterwards the people journeyed from Chatzeiroth": This journey was after Miriam was gathered in.

Mishnah

Miriam's waiting for Moses at the Nile resulted in the Jewish people waiting for her when she was smitten with leprosy. Joseph's merit in burying his father led to a display of great honor and Moses was the only one involved in transporting Joseph's bones to be buried in Eretz Yisrael. Moses had the greatest burial, as only God was involved in his burial, which is also true for all righteous individuals.

Mishnah Sotah 1:9

The mishna continues: And the same is so with regard to the reward of good deeds; a person is rewarded measure for measure. Miriam waited for the baby Moses for one hour at the shore of the Nile, as it is stated: “And his sister stood afar off, to know what would be done to him” (Exodus 2:4). Therefore the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy, as it is stated: “And Miriam was confined outside of the camp seven days; and the people journeyed not until Miriam was brought in again” (Numbers 12:15). Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin. Moses merited to be the only person involved in the transportation of Joseph’s bones to be buried in Eretz Yisrael, and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him” (Exodus 13:19). Who had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself, as it is stated: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: Not only with regard to Moses did the Sages say that God takes part in his burial, but also with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in” (Isaiah 58:8).

Quoting Commentary

Rashi explains the order of mention of Joseph's brothers and the Egyptians on their return to Egypt, while Rabbeinu Bahya discusses the concept of "measure for measure" in the treatment of individuals based on their actions, using examples from biblical figures. The German Commentary on Mishnah Sotah highlights the significance of the verse mentioning Joseph's greatness in the context of his father's burial.

German Commentary on Mishnah Sotah 1:9:7

wie es heisst (Gen. 50, 7): „Und es zog hinauf Josef seinen Vater zu begraben…“ (dorts. 9): „Und es zogen mit ihm hinauf sowohl Wagen, als auch Reiter …. Die Zitierung dieses Verses (Gen. 50, 9) — die übrigens im Mischnatext des Jeruschalmi fehlt — geschieht hier wohl, um auf Josefs Grösse hinzuweisen.

Rabbeinu Bahya, Bamidbar 12:15:1

והעם לא נסע, ”And the people did not journey.” The reason was that the cloud had not risen. It was a great compliment for Miriam that both the cloud and the people waited for seven days until Miriam was cured. Our sages in Sotah 8 state that a person is “measured,” i.e. treated, in accordance with the way he treats others. Shimshon was in the habit of judging matters based on what his eyes saw, as we know from Judges 9,2 where he told his parents that he insisted that they arrange for his marriage to a Philistine girl seeing “she seems right in my eyes.” As a result of the yardsticks he applied, the Philistines in due course gouged out these very eyes which had misled him (Judges 14,3). Avshalom was very proud of his hair. As a result, when he was punished for rebelling against his father David and sleeping with 10 of his father’s concubines he was hung up by his hair (Samuel II 18,15). The same “measure for measure” principle works also in reverse, i.e. positive character traits displayed by individuals usually are rewarded by G’d in kind. Joseph who had taken a great deal of trouble to bring his father’s bones to burial in the Holy Land, was rewarded in Moses securing his casket and the people taking it with them to the Holy Land during their 40 year trek through the desert (compare Genesis 50,7 and Exodus 13,19). The most illustrious Israelite ever personally looked after keeping the promise made to Joseph by his brothers in this regard. Seeing Moses had taken so much trouble, he was rewarded by G’d Himself burying him (compare Deut. 34,6). We must not be surprised therefore that Miriam experienced the same kind of treatment. When her brother Moses had been lying in a basket in the reeds alongside the river Nile, she had kept watch from a distance in order to see what would develop (Exodus 2,4). Having kept watch for an hour or so at the time, she was now rewarded by the entire Jewish people waiting for seven days with their journey until she could rejoin the main body of the nation. In this connection our sages in Sotah 8 have said that although in practice the four kinds of death penalty in the Torah can no longer be applied seeing we do not have a Temple and our judges do not have that authority while we are in exile, the principle of such kinds of deaths has not been abrogated. When certain people die violent deaths this may reflect the fact that had there been a chance to convict them of the death penalty they would have been executed by a method parallel to that which caused their death. This is an ongoing miracle proving that what we call השגחה פרטית, “G’d’s individual supervision of each of our fates” is still very much in evidence. This is the meaning of Isaiah 30,18: ”for the Lord is a G’d of Justice; happy are all who wait for Him.”

Rashi on Genesis 50:14:1

הוא ואחיו וכל העלים אתו HE AND HIS BRETHREN AND ALL THAT WENT UP WITH HIM — here, speaking of their return to Egypt, it mentions his brothers before the Egyptians who went with him whereas when speaking of their journey to Canaan to bury their father it mentions the Egyptians before his brothers, as it is said, (Genesis 50:7) “and with him went up all the servants of Pharaoh …” and afterwards it states (Genesis 50:8) “and all the house of Joseph and his brothers”. But the explanation is: because they (the Egyptians) saw how much respect the kings of Canaan paid to Jacob by hanging their crowns on his coffin they now treated them (the sons) with much respect and gave them precedence on the return journey (Sotah 13a).

Second Temple

The text discusses the migration of Abraham and the politician's frame of mind associated with Joseph, as seen when he buries his father with a large entourage including servants of Pharaoh, elders of Egypt, his whole household, and his brethren (Gen. 50:7 f.).

On the Migration of Abraham 29:2

[159] To this school belongs the politician’s frame of mind, to which it is customary to give the name “Joseph.” When he is about to bury his father there go off with him “all the servants of Pharaoh and the elders of his house and all the elders of Egypt and all his whole household, Joseph and his brethren and all his father’s house” (Gen. 50:7 f.).

Talmud

Joseph was honored to bury his father and was considered the most important among his brothers, even greater than Moses, as seen in the display of honor at the burial and the involvement of Moses in transporting Joseph's coffin. This highlights the importance of honoring one's father and the righteousness of the just.

Jerusalem Talmud Sotah 1:10:1

MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father. (Gen. 50:7.) ” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him. (Ex. 13:19.) ” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley (Deut. 34:6. Another tradition, Sifry Num. 32, in the name of R. Ismael counts this verse as one of the three instances where אוֹתוֹ does not mean “him” but “himself”.) .” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in. (Is. 58:8.) ”

Sotah 13a:2

§ The mishna teaches: Joseph merited to bury his father, resulting in a display of great honor to his father. The Gemara begins its discussion of the burial of Jacob by asking: What is different initially that it is written: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt” (Genesis 50:7), and afterward it says in the following verse: “And all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen” (Genesis 50:8), indicating that the brothers of Joseph were second in importance to the Egyptians? And what is different at the end that it is written: “And Joseph returned into Egypt, he, and his brethren,” and afterward it states: “And all that went up with him to bury his father, after he had buried his father” (Genesis 50:14), placing the brothers before the Egyptians?

Sotah 9b:9

Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin.

Targum

Yoseif went up to bury his father with Pharaoh's servants, the elders of his house, and the elders of Egypt according to Onkelos Genesis 50:7. Targum Jonathan on Genesis 50:7 specifies that the elders were from the land of Mizraim.

Onkelos Genesis 50:7

Yoseif went up to bury his father; and with him went up all Pharaohs servant’s, the elders of this house, and all the elders of the land of Egypt,

Targum Jonathan on Genesis 50:7

And Joseph went up to bury his father; and all the servants of Pharoh, the elders of his house, and all the elders of the land of Mizraim, went up with him.

Tosefta

Moses took it upon himself to gather the bones of Joseph, even though the entire nation was preoccupied with gathering spoils, emphasizing the importance of fulfilling a mitzvah. The actions of Moses and the Israelites influenced Joseph's own children to leave the task to them, recognizing the honor in the collective effort over individual actions.

Tosefta Sotah 4:2

Joseph merited the bones of his father (Gen. 50:7); so too, none other than Moses occupied himself with [Joseph's bones], as it is said (Ex. 13:19), "And Moses took the bones of Joseph with him." It teaches that the entire nation was occupying itself with [gathering] spoils, and he was occupying himself with [fulfilling] a mitzvah, as it is said (Prov. 10:8), "The wise-hearted accepts mitzvot, etc." [But] if Moses had not occupied himself with with it, would [the Children of] Israel not have occupied themselves with it? What does it say, but (Josh. 24:32), "And the bones of Joseph that the Children of Israel had brought up from Egypt, were buried in Shechem." Rather, as soon as as Israel saw Moses occupying himself with it, they said, "Leave it, for the honor of the great ones is more than that of the small ones" (i.e., it is a greater honor for Joseph's bones to be carried by Moses than by us; see Sot. 13a:11). And if Moses and [the Children of] Israel had not occupied themselves with it, would his own children not have occupied themselves with it? What does the verse say, but (Josh. 24:32), "and [the bones of Joseph] became a heritage for the children of Joseph." Rather, as soon as his children saw that Moses and Israel were occupying themselves with it, they said, "Leave it, for the honor of the multitudes is more than that of the few."

וְכֹל֙ בֵּ֣ית יוֹסֵ֔ף וְאֶחָ֖יו וּבֵ֣ית אָבִ֑יו רַ֗ק טַפָּם֙ וְצֹאנָ֣ם וּבְקָרָ֔ם עָזְב֖וּ בְּאֶ֥רֶץ גֹּֽשֶׁן׃ 8 J together with all of Joseph’s household, his brothers, and his father’s household; only their children, their flocks, and their herds were left in the region of Goshen.
Joseph's family and household, along with his brothers and father's household, left only their children, flocks, and cattle in the land of Goshen for the burial of Jacob. The Midrash describes Jacob offering Esau money or a burial plot, with Pharaoh allowing Joseph to fulfill his father's oath to bury him in Canaan. Rashi explains the changing order of mention of Joseph's brothers and the Egyptians in different contexts, reflecting the respect shown to Joseph and his family. The Talmud discusses the burial procession of Jacob, highlighting the honor Joseph showed to his father by leading the funeral procession. The Targum mentions that Joseph's household and his brothers went to bury Jacob, leaving behind their children, sheep, and cattle in Goshen.

Commentary

Joseph's family and household, along with his brothers and father's household, left only their children, flocks, and cattle in the land of Goshen [Steinsaltz on Genesis 50:8].

Steinsaltz on Genesis 50:8

and all of Joseph’s household, and his brothers, and his father’s household. They left only their children, their flocks, and their cattle in the land of Goshen.

Midrash

Jacob asked Esau if he wanted money or a burial plot, exchanging money for the burial plot. Pharaoh allowed Joseph to fulfill his father's oath to bury him in Canaan, with a substantial entourage. The text hints at God's presence accompanying them on the journey.

Bereshit Rabbah 100:5

“My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug [kariti] for myself in the land of Canaan, bury me there. I will go up now and bury my father, and I will return” (Genesis 50:5). “My father administered an oath to me, saying…that I dug for myself” – when Jacob stood with Esau, (When they divided Isaac’s estate.) he said to him: ‘What do you want, money or a burial plot?’ He said to him: ‘What would this man do with a burial plot? Give me money and take the burial plot for yourself, but you must heap up much money in exchange for it.’ That is what is written: “In my grave that I acquired [lakaḥti] for myself” is not written here, but rather, “that I dug [kariti]” – I heaped up [hikarti] [money] in exchange for it. “Pharaoh said: Go up and bury your father, in accordance with the oath he administered to you” (Genesis 50:6). “Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, went up with him” (Genesis 50:7). “And all of Joseph’s household, and his brothers, and his father’s household. They left only their children, their flocks, and their cattle in the land of Goshen” (Genesis 50:8). “He took up with him both chariots and horsemen, and the camp was very substantial” (Genesis 50:9). “Pharaoh said: Go up…Joseph went up…” – until this point it was for lament, from this point on it was for battle (He was prepared for potential battle with Esau. ) –“he took up with him both [gam] chariots and [gam] (The term gam comes to include something that is not explicitly written in the verse.) horsemen…” Rabbi Yitzḥak said: The great One of the world was there, and some say: The glory of the One who lives forever. (Clearly God accompanied them as He had promised Jacob: “I will go down with you to Egypt and I will take you up again” (Genesis 46:4). The point is that the Divine Presence was visible.)

Quoting Commentary

Rashi explains that in Genesis 50:14, the order in which Joseph's brothers and the Egyptians are mentioned changes depending on the context - when returning to Egypt, his brothers are mentioned first because the Egyptians respected them after seeing the honor given to Jacob in Canaan, where the Egyptians were mentioned first. This reflects the respect shown to Joseph and his family by the Egyptians.

Rashi on Genesis 50:14:1

הוא ואחיו וכל העלים אתו HE AND HIS BRETHREN AND ALL THAT WENT UP WITH HIM — here, speaking of their return to Egypt, it mentions his brothers before the Egyptians who went with him whereas when speaking of their journey to Canaan to bury their father it mentions the Egyptians before his brothers, as it is said, (Genesis 50:7) “and with him went up all the servants of Pharaoh …” and afterwards it states (Genesis 50:8) “and all the house of Joseph and his brothers”. But the explanation is: because they (the Egyptians) saw how much respect the kings of Canaan paid to Jacob by hanging their crowns on his coffin they now treated them (the sons) with much respect and gave them precedence on the return journey (Sotah 13a).

Talmud

The Gemara discusses the burial of Jacob, questioning why Joseph's brothers were initially considered less important than the Egyptians in the burial procession but later were placed before them. This highlights the honor Joseph showed to his father by leading the funeral procession and ultimately burying him.

Sotah 13a:2

§ The mishna teaches: Joseph merited to bury his father, resulting in a display of great honor to his father. The Gemara begins its discussion of the burial of Jacob by asking: What is different initially that it is written: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt” (Genesis 50:7), and afterward it says in the following verse: “And all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen” (Genesis 50:8), indicating that the brothers of Joseph were second in importance to the Egyptians? And what is different at the end that it is written: “And Joseph returned into Egypt, he, and his brethren,” and afterward it states: “And all that went up with him to bury his father, after he had buried his father” (Genesis 50:14), placing the brothers before the Egyptians?

Targum

In Genesis 50:8, Onkelos mentions that all of Joseph's household, his brothers, and his father's household went to bury Jacob, leaving behind their children, sheep, and cattle in Goshen. Targum Jonathan similarly states that Joseph's household and his brothers went, leaving behind their children, sheep, and oxen in Goshen.

Onkelos Genesis 50:8

And all Yoseif’s household, his brothers and his father’s household. Only their little ones, their sheep and their cattle did they leave behind in the land of Goshen.

Targum Jonathan on Genesis 50:8

And all the men of Joseph's house, and his brethren, and his father's household: only their children, and their sheep and oxen, left they in the land of Goshen.

וַיַּ֣עַל עִמּ֔וֹ גַּם־רֶ֖כֶב גַּם־פָּרָשִׁ֑ים וַיְהִ֥י הַֽמַּחֲנֶ֖ה כָּבֵ֥ד מְאֹֽד׃ 9 J Chariots, too, and horsemen went up with him; it was a very large troop.
Joseph was accompanied by a military escort of chariots and horsemen to Canaan to bury his father Jacob, possibly sent by Pharaoh, with angels guarding them. Miriam and Moses were honored for waiting and burying their family members, and God is said to participate in the burial of righteous individuals. Jacob's burial plot was acquired through money, and Joseph's burial in Canaan was prevented to show respect for Pharaoh. The conflict with Esau's descendants over the burial place led to war, with Joseph ultimately prevailing.

Commentary

Joseph took chariots and horsemen with him to accompany his entourage to Canaan, including a military contingent to defend against Esau and his sons, who were known for their wickedness. The camp was described as very imposing, possibly alluding to a celestial camp of angels guarding Jacob in death as they did in life. The word "chariots" is similar to "second chariot," and the meaning of "horsemen" is well-known. The military escort may have been sent by Pharaoh to ensure Joseph's return to Egypt. Angels from heaven also joined the crowd to guard Jacob after his death.

Chizkuni, Genesis 50:9:1

ויעל עמו, “and there he took up with him (To Canaan) with him, etc;” The word ויעל in this verse may be understood just as the same word in ויעל עולות, in Genesis8,20, i.e. as a transitive form of the verb, “he caused the sacrifices to ascend.” (Rash’bam)

Ibn Ezra on Genesis 50:9:1

[CHARIOTS. The word rechev (chariot) is similar in meaning to mirkevet (chariot). (Cf. Gen. 41:43, mirkevet ha-mishneh (the second chariot). This comment is omitted in some editions of the Mikraot Gedolot.)

Ibn Ezra on Genesis 50:9:2

HORSEMEN. The meaning of parashim (horsemen) is well-known.]

Rabbeinu Bahya, Bereshit 50:9:1

ויעל עמו גם רכב גם פרשים, “also chariots and horsemen went up with him (Joseph).” This was a security escort aimed at Esau and his sons. Joseph was well aware of the wickedness of Esau and his family. Already Flavius Josephus recorded in his history of the Jewish people (chapter 2) that Tzefo, (Genesis 36,11) a son of Eliphaz, oldest son of Esau began a quarrel regarding Yaakov’s right to be buried at Machpelah. This quarrel erupted into open warfare with Joseph and his troops emerging victorious. He captured this Tzefo and brought him to Egypt where he and other supporters of his remained incarcerated until Joseph died. When Joseph died, this Tzefo escaped from prison and migrated to Campagne, ruling over certain Roman tribes until eventually he ruled over all of Greece and Italy. He became the first king in Rome and built the first temple there. This is why the Torah reported here that apart from all the entourage who traveled all the way to Canaan to bestow honour on Yaakov there was a also a sizable military contingent whose purpose was defensive.

Rabbeinu Bahya, Bereshit 50:9:2

ויהי המחנה כבד מאד, “it was a very imposing camp.” Perhaps the Torah also alludes to a parallel camp in the celestial regions, angels that came to guard Yaakov in death just as they had stood watch over him in life. They were the angels previously mentioned in Genesis 32,3 where they had been called “the camp of G’d.” This may be why the Torah described this entourage as כבד מאד, (in two separate words) so that the first letters in the line ויהי המחנה כבד מאד yield both the number 26 (numerical value of י-ה-ו-ה ) using the letter ו from ויהי, and the letter כ from כבד as well as the letter ה from המחנה and the letter מ from מאד to allude to the name of G’d amounting to 45 (when you write the letters in the Ineffable Name as words, i.e. יוד-הא-ואו הא.)

Rashbam on Genesis 50:9:1

ויעל עמו; Joseph took with him, as well as chariots riders, etc.; a similar construction as in Genesis 8,20 where the Torah reported that Noach ויעל עולות, offered burnt offerings, i.e, the word ויעל is in the transitive mode hiphil.

Sforno on Genesis 50:9:1

גם רכב גם פרשים. In the eyes of the military Yaakov had been considered an able general so that they paid him this last honour

Steinsaltz on Genesis 50:9

He took up with him both chariots and horsemen, possibly sent by Pharaoh to ensure that Joseph would return to Egypt; and the camp was very substantial.

Tze'enah Ure'enah, Vayechi 104

“It was a very large troop” [50:9]. Angels from heaven also went among the crowd. They wanted to guard Jacob, even after his death, just as they protected Jacob during his lifetime. (Bahya, Genesis, 50:9.)

Midrash

Miriam waited for Moses and was rewarded with the presence of the Shechinah and Israel for seven days. Joseph was honored by Moses when he buried his father, Jacob. Moses was then honored by the Shechinah when he took Joseph's bones with him. Jacob's burial plot was acquired through money, and Joseph was accompanied by chariots and horsemen, with the Divine Presence also accompanying them.

Bereshit Rabbah 100:5

“My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug [kariti] for myself in the land of Canaan, bury me there. I will go up now and bury my father, and I will return” (Genesis 50:5). “My father administered an oath to me, saying…that I dug for myself” – when Jacob stood with Esau, (When they divided Isaac’s estate.) he said to him: ‘What do you want, money or a burial plot?’ He said to him: ‘What would this man do with a burial plot? Give me money and take the burial plot for yourself, but you must heap up much money in exchange for it.’ That is what is written: “In my grave that I acquired [lakaḥti] for myself” is not written here, but rather, “that I dug [kariti]” – I heaped up [hikarti] [money] in exchange for it. “Pharaoh said: Go up and bury your father, in accordance with the oath he administered to you” (Genesis 50:6). “Joseph went up to bury his father, and all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, went up with him” (Genesis 50:7). “And all of Joseph’s household, and his brothers, and his father’s household. They left only their children, their flocks, and their cattle in the land of Goshen” (Genesis 50:8). “He took up with him both chariots and horsemen, and the camp was very substantial” (Genesis 50:9). “Pharaoh said: Go up…Joseph went up…” – until this point it was for lament, from this point on it was for battle (He was prepared for potential battle with Esau. ) –“he took up with him both [gam] chariots and [gam] (The term gam comes to include something that is not explicitly written in the verse.) horsemen…” Rabbi Yitzḥak said: The great One of the world was there, and some say: The glory of the One who lives forever. (Clearly God accompanied them as He had promised Jacob: “I will go down with you to Egypt and I will take you up again” (Genesis 46:4). The point is that the Divine Presence was visible.)

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:12

To teach us that as one metes it out to others, so is it meted out to him. Miriam waited a short time for Moses, viz. (Ibid. 2:4) "And his sister stood from afar to know what would be done with him" — and the L–rd held back for her in the desert the ark, the Shechinah, the Cohanim, and the Levites and all of Israel for seven days with the seven clouds of glory, viz. (Numbers 12:15) "And the people did not travel until Miriam was gathered back." ... Joseph merited to bury his father, and there was none among his brothers greater than he, viz. (Genesis 50:7) "and Joseph went up to bury his father," (9) "and there went up with him both chariots and horsemen" — Who was there among us as great as Joseph, who was attended only by Moses! ... Moses occupied himself with the bones of Joseph, there being none in Israel greater than he (Moses), viz. "And Moses took the bones of Joseph with him." Who was there among us greater than Moses, who was attended by the Shechinah Himself, viz. (Devarim 34:6) "And He buried him in the valley."

Midrash Tanchuma, Beshalach 2:2

R. Nathan was of the opinion that Joseph’s grave was in the royal tombs, since it is written: And they embalmed him (Gen. 50:26). How, then, did Moses know which one was Joseph’s coffin? He went to the tomb and stood among the coffins and called out: “Joseph, Joseph, the time has come for the Holy One, blessed be He, to redeem his children. The Shekhinah awaits you and Israel, and the clouds of glory await you. If you will make yourself appear good, but if not, we will be free of your vow.” Whereupon Joseph’s coffin began to stir, and Moses took it and departed. This teaches us that just as a man treats others, so they will treat him. Joseph buried his father, as it is said: And Joseph went up to bury his father;and with him went up all the servants … and his brothers (ibid., v. 7). Even though none of his brothers was as famous as he, since he was a ruler in the land, it is written: And he brought up with him both chariots and horses (ibid., v. 9). Therefore, he deserved to be taken from his grave by Moses himself (since he exerted himself in burying Jacob).

Mishnah

Good deeds are rewarded measure for measure, as seen in examples such as Miriam waiting for Moses, the Jewish people waiting for Miriam, Joseph burying his father, Moses transporting Joseph's bones, and God burying Moses. The Sages state that God takes part in the burial of all righteous individuals, as seen in Isaiah 58:8.

Mishnah Sotah 1:9

The mishna continues: And the same is so with regard to the reward of good deeds; a person is rewarded measure for measure. Miriam waited for the baby Moses for one hour at the shore of the Nile, as it is stated: “And his sister stood afar off, to know what would be done to him” (Exodus 2:4). Therefore the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy, as it is stated: “And Miriam was confined outside of the camp seven days; and the people journeyed not until Miriam was brought in again” (Numbers 12:15). Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin. Moses merited to be the only person involved in the transportation of Joseph’s bones to be buried in Eretz Yisrael, and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him” (Exodus 13:19). Who had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself, as it is stated: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: Not only with regard to Moses did the Sages say that God takes part in his burial, but also with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in” (Isaiah 58:8).

Quoting Commentary

Jacob mentioned the burial place of Isaac and Rebekah to emphasize its significance and to ensure his own burial there, as he had already taken possession of the cave. Joseph did not command to be buried in the cave with his fathers, as tradition stated only the patriarchs and matriarchs could be buried there. A conflict over the burial place with Esau's descendants led to war, with Joseph ultimately prevailing and the opponent becoming ruler of Italy. The verse indicating Joseph's return to Egypt after burying his father alludes to the fact that none of them died in the war or on the way, due to the merits of Jacob and Joseph. Joseph did not command to be buried in the Land of Canaan as his father had, out of respect for the house of Pharaoh and to prevent theft along the way. The citation of Genesis 50:9 in the Mishnah Sotah commentary highlights Joseph's greatness.

German Commentary on Mishnah Sotah 1:9:7

wie es heisst (Gen. 50, 7): „Und es zog hinauf Josef seinen Vater zu begraben…“ (dorts. 9): „Und es zogen mit ihm hinauf sowohl Wagen, als auch Reiter …. Die Zitierung dieses Verses (Gen. 50, 9) — die übrigens im Mischnatext des Jeruschalmi fehlt — geschieht hier wohl, um auf Josefs Grösse hinzuweisen.

Ramban on Genesis 49:31:1

THERE THEY BURIED ISAAC AND REBEKAH. The reason for saying this rather than saying, “I buried,” was that Esau was with him at the burial of their father, (Above, 35:29.) and he did not wish to mention him now. Furthermore, [he did not mention Esau’s name] as he would have been forced to extend the account, saying, “there we buried Isaac, and there they buried his wife Rebekah,” since Jacob was not present at the burial of his mother. Now in his testament, Jacob mentioned the cave and those who were buried in it to his children on account of the eminence of the place so that they make a zealous effort to bury him there. Which Abraham bought with the field… for a possession of a burying-place. (Verse 30 here. To emphasize his thought on the eminence of the place, Ramban reverts to explain the preceding verse in the same light.) He said this in order to let it be known that Abraham commanded that that place be their burial ground as an everlasting possession. However, further on, when it says, And they buried him in the cave of the field of Machpelah, which Abraham bought with the field for a burying-place, (Further, 50:13.) the intent of the verse is to allude that the intention of the righteous one [Abraham] was completed with Jacob’s being buried there as he had bought it for the three of them, and no other person was to be buried there. It is for this reason that Joseph did not command that they bury him in the cave with his fathers. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai (Beshalach 19. See also Midrash Hagadol, ed. Shechter, end of Vayechi 25, and Notes. — The Mechilta is a Midrash on the Book of Exodus, the standard Mechilta is that of Rabbi Yishmael. Ramban here refers to another Mechilta, namely, that of Rabbi Shimon ben Yochai. That is why he specifies it by name.) that Joseph said to them: “And when you bring me up to the land of Canaan bury me anywhere you wish. I have received a tradition that I will not be buried with my fathers for no one is permitted there for burial except the three patriarchs and the three matriarchs, as it is said, There they buried Abraham, etc., and it further says, In my burying-place which I digged for me, (Further 50:5.) as he [Jacob] terminates [the group of people who are to be buried there]. It is possible that by saying, And there I buried Leah, Jacob hinted to them that he had already taken possession of the cave. This he said with respect to Esau, lest he and his children protest his [Jacob’s] being buried there by claiming that the cave is his as he was the firstborn and he is deserving of being buried with his ancestors. Now even though Esau had already left for another country, (Above, 36:6.) his sons might transport him from there, just as Jacob’s sons carried him. Jacob longed to be buried with his sacred ancestors and to be united with them in burial, and if Esau were to be buried there, Jacob could not be buried there for one burial-place does not serve two families. This is also the purport of his words, In my burying-place which I digged for me, (Further 50:5.) meaning that he had already dug the grave in order to take possession of it. This is also the reason that it says, And there went up with him both chariots and horsemen, (Further, 50:9.) as Joseph knew the presumptuousness of Esau and his sons. This is actually what occurred. We find in the Book of Chronicles of Joseph ben Gorion (The book is known as Josippon. This was an anonymous popular Hebrew medieval work containing the ancient history of the Jews. It was based in part upon the work of the historian Josephus. The story related here is told at length in Chapter 2.) and in other books of ancient history that Zepho the son of Eliphaz the son of Esau (Above, 36:11.) came and quarrelled with the children of Jacob concerning this burial, with the result that they waged war. But the power of Joseph prevailed, and they captured him together with his choice army, and they brought them to Egypt. There, Zepho remained in prison all the days of Joseph, but upon his death he escaped from there and went to the land of Compagna [in Italy] and there he ruled over the Caetheans in Rome, and ultimately was crowned [ruler] over the land of Italy. It was he who first reigned over Rome, and it was he who built the first and largest palace ever built in Rome. Our Rabbis also mentioned this matter of the quarrel (Sotah 13a.) with Esau at the cave. The verse which states here, And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father, (Further, 50:14. It would appear that Ramban wishes to finish his commentary on the entire book of Genesis with the death of Jacob (for reasons made clear further). Hence Ramban explains first the oath of Joseph, although it is not mentioned in Scripture till further on (at the end of Chapter 50), and then he reverts to Verse 33, (of the present Chapter 49), in order to explain the nature of the demise of the patriarch which mirrors as well the life of the hereafter, thus confirming the statement of the Sages: “Jacob our father did not die.” The Commentary thus ends on the high note of the deathlessness of the righteous.) alludes to the fact that not one of them died in the war or on the way, as the merit of the prophet Jacob and the merit of Joseph stood by those who went up with him. Joseph did not command that he be carried and buried now in the Land as his father had commanded, for the house of Pharaoh would not permit it since he was a source of honor to them. Furthermore, if his brothers and his father’s house were to accompany him, the people of the Land would rob and steal whatever they had, and it would not be respectful behavior for others to transport him there.

Targum

Chariots, horsemen, and a large army accompanied Joseph in a grand procession as he went up to bury his father Jacob. (Onkelos Genesis 50:9, Targum Jonathan on Genesis 50:9)

Onkelos Genesis 50:9

With him also went up chariots and horsemen. It was a very imposing camp.

Targum Jonathan on Genesis 50:9

And there went up with him chariots and horsemen and a very great host.

וַיָּבֹ֜אוּ עַד־גֹּ֣רֶן הָאָטָ֗ד אֲשֶׁר֙ בְּעֵ֣בֶר הַיַּרְדֵּ֔ן וַיִּ֨סְפְּדוּ־שָׁ֔ם מִסְפֵּ֛ד גָּד֥וֹל וְכָבֵ֖ד מְאֹ֑ד וַיַּ֧עַשׂ לְאָבִ֛יו אֵ֖בֶל שִׁבְעַ֥ת יָמִֽים׃ 10 J When they came to Goren (Goren Or “the threshing floor of.”) ha-Atad, which is beyond the Jordan, they held there a very great and solemn lamentation; and he observed a mourning period of seven days for his father.
Joseph observed a seven-day mourning period for Jacob, during which the Egyptians eulogized him greatly, and the location of the mourning, the threshing floor of Atad, was named after an incident where all the kings of Canaan and princes of Ishmael hung their crowns on Jacob's coffin. The obligation of mourning for close relatives is a positive commandment, with the first day being required by Scriptural Law and the following days being rabbinic, and the seven-day mourning period was instituted by Moses. The seven days of consecration for Aaron and his sons symbolize the entire life cycle and the preparation for their life's destiny. The Midrash discusses the mourning period observed by Joseph and his brothers for Jacob, as well as the origins of the seven-day mourning period and the customs and rituals associated with mourning. Rabbi Yitzḥak explains that maggots are painful to the deceased, and Rav Ḥisda says the soul mourns for seven days after death. Joseph and his brothers held a grand funeral and mourned their father for seven days at the threshing place of Atad.

Commentary

After burying Jacob, Joseph observed a seven-day mourning period for his father, during which the Egyptians eulogized him greatly as the famine had abated with his arrival and returned with his death. The location of the mourning, the threshing floor of Atad, was named after an incident where all the kings of Canaan and princes of Ishmael hung their crowns on Jacob's coffin, creating a fence of crowns. The eulogies included nine different types to honor Jacob's contributions, and the mourning took place before Jacob's burial in accordance with Jewish tradition. Additionally, it is suggested that the chieftains of Esau, the prince of the Ishmaelites, and the sons or grandsons of Keturah also gathered to honor Jacob's memory at the location.

Chizkuni, Genesis 50:10:1

ויעש לאביו אבל שבעת ימים, “he observed a seven day mourning period for his father.” Some commentators claim that the chieftains of Esau as well as the prince of the Yishmaelites and the sons or grandsons of Keturah assembled at that location to honour the memory of Yaakov. This was a new mourning. It was the custom that when a relative of the deceased arrived from afar to participate in the funeral, a new additional rite of mourning is observed and they weep anew over their loss.

Ibn Ezra on Genesis 50:10:1

AND HE MADE A MOURNING FOR HIS FATHER SEVEN DAYS. This, as our sages of blessed memory say, took place after they interred Jacob. (What I.E. means is, even though the actual burial of Jacob is reported in verse 13, it occurred before he made a mourning for his father seven days. This is so because the sages of the talmud say that mourning commences after the burial of the deceased. Cf. Sanhedrin. 47b.)

JPS 1985 Footnotes, Genesis 50:1

Or “the threshing floor of.”

Kli Yakar on Genesis 50:10:2

There they eulogized. The Egyptians mourned his passing bitterly because with his arrival the famine abated and with his death it returned.

Rabbeinu Bahya, Bereshit 50:10:1

גרן האטד, “Goren ha-Atad.” “The threshing floor of thorns.” This obviously does not make any sense as no one requires a threshing floor for threshing thorns. We must assume that the place was called such, just as we find that there was a place called גורן כידון, “the threshing ground of a spear” (Chronicles I 13,9). This too does not make sense in terms of the purpose of that threshing floor. Perhaps that threshing floor was surrounded by a large number of spears seeing that David said to Goliath: “you are confronting me with the sword, the spear, and the lance” (Samuel I 17,45).

Rabbeinu Bahya, Bereshit 50:10:2-3

ויספדו שם מספד גדול וכבד מאד, “they held there a very great and solemn eulogy.” There were nine types of eulogies (corresponding to the nine categories of mourners who had come from Egypt). In Hebrew they are known as מספד, נהי, צעקה, הילל, נידה, מרזה, קינים, הגה, והי. [The author proceeds to quote verses from Scripture showing that these various terms for “eulogy” occur scattered throughout the Bible. Ed.] The point made by the author why so many different expressions exist for the word “eulogy” is that eulogies must take into consideration how the one eulogizing the dead related to him. 1) He must acknowledge how he benefited from the deceased’s being alive. 2) He must explain what he has lost through the death of the departed, etc. 3) He must list how the deceased enriched other people’s lives while he had been able to-do so. 4) If the deceased was a scholar, the eulogy must mention how his scholarship was unique and how the world has sustained a loss in terms of its absence forthwith. These and (5) more aspects of Yaakov’s life all formed part of the eulogies delivered on that occasion. [I have abbreviated here somewhat as the reader may surmise. Ed.] אבל שבעת ימים, “a mourning period of seven days.” These seven days of mourning were observed prior to Yaakov’s burial. We know this from verse 13 which follows and tells us: “his sons carried towards the land of Canaan and buried him there in the field of the cave of Machpelah, etc.” The mourning which we observe as a Biblical commandment always takes place after the funeral.

Rabbeinu Chananel on Genesis 50:10:1

ויספדו שם מספד גדול וכבד מאד. There are 9 different kinds of eulogy. They are:מספד, נהי, צעקה,היליל, נידה, מרזח, קינים, הגה, והי. All these expressions are documented in Scripture. The expression מספד (as here) occurs in Kings I 13,30 ויספדו עליו הוא אחי, “they lamented over it, saying: “alas” my brother.” The word נהי meaning eulogy, appears in Jeremiah 9,18, whereas the expressions צעקה and היליל meaning different types of eulogy occur in Ezekiel 21,14. The expression נידה occurs in Jeremiah 48,17 also meaning eulogy. The word מרזח is used in this sense in Jeremiah 16,5, whereas קינים occurs in that sense Ezekiel 2,6. When the Torah here uses the expression מספד גדול, a great mourning, the meaning is that the various types of eulogies to which we have referred were all used on that occasion. Basically, the Torah teaches that nine different groups of people all participated in the funeral cortege for Yaakov and each made its particular contribution to eulogising and demonstrating their appreciation of the contribution this man had made to mankind, not only to his family. A eulogy is a register of the positive contributions made by the deceased during his lifetime. An example of such a eulogy are the words spoken about King Sha-ul and his son Yonathan by King David: in Samuel II 1,23: הנאהבים והנעימים בחייהם ובמותם לא נפרדו, “who were beloved and pleasant and even in death refused to be parted from Him.” A properly composed eulogy contains elements describing the personal relationship between the survivor and the deceased such as David saying of Yonathan in that same chapter: צר לי עליך אחי יהונתן, “my brother Yonathan you were most dear to me, your love was more wonderful to me, more than the love of women.” King David also taught us something about a eulogy even for people who not always saw eye to eye with the one eulogising him, i.e Avner, at one time almost David’s arch enemy. Nonetheless, in Samuel II 3,33 David proclaims: “Should Avner have died the death of a churl? Your hands were not bound, your feet were not put in fetters; but you fell as one falls before treacherous men!” These examples teach that when eulogising one has to list the good people did, their contributions to life generally, emphasising that with the death of the deceased the survivors have been deprived of those values the deceased stood for. The prophet Ezekiel was even instructed by G’d to eulogise the city of Tzor (Tyre), (Ezekiel 27,2-3) although the major part of that eulogy bemoaned the abuse made by those people of the gifts and luxuries they had enjoyed thanks to G’d’s largesse. The exploits of these people are extolled in spite of their not finding favour in the eyes of the Lord. In verse 27 of that eulogy the fact that all these people, G’d’s creatures, were swept away in the prime of their lives is bemoaned. [The prophet Ezekiel did not say “good riddance.” Ed.] In Moed Katan the Talmud elaborates on the eulogy over the passing of Rabbi Pedot, the speaker commencing with describing the very day on which the sage died as a day which is difficult for the entire Jewish people, as difficult as the day when the sun set on the land of Egypt. This was a reference to Amos 8,9 “Shall not the earth shake for this, and all that dwell in it mourn? Shall it not all rise like the Nile, etc., etc.? I will make the sun set at noon, I will darken the earth on a sunny day, I will turn your festivals into mourning, and all your songs into dirges.” The demise of the power of Egypt was, of course, no reason for the Jewish people to mourn, but it was a reason for all the nations who considered Egypt as their patron to do so. There is sort of a formula of how the president of the Sanhedrin has to be eulogised, [to ensure one is not guilty of being remiss in eulogising him sufficiently, a grave sin. Ed.] Part of the formula contains the words: “the finest spices have been buried in the earth (where they cannot give off their fragrance) a man who knew all about the most intricate parts of Torah law such as the various skin eczemas, etc. and ritual impurities connected with oholot, a man able to remove any doubts which bothered Torah scholars of lesser stature. Someone able to explain all manner of hidden depths contained in the Torah.” The mourner continued to liken the deceased to the most outstanding judges in Israel such as Othniel. [The above is an example of a eulogy worthy of the name. Ed.]

Rashi on Genesis 50:10:1

גרן האטד THE THRESHING FLOOR OF ATAD — It was so called because it was surrounded by a hedge of (אטדין) thorns (not because thorns were threshed there) Our Rabbis explained that it was so called in consequence of an incident that occurred there — that all the kings of Canaan and the princes of Ishmael came to wage war against them, but as soon as they saw Joseph’s crown hanging over Jacob’s coffin they all rose and hung their crowns on it and thus wreathed it with crowns like a threshing floor that is surrounded with a hedge of thorns (Sotah 13a).

Rav Hirsch on Torah, Genesis 50:10:1

ספד. מספד dürfte verwandt sein mit :זבד ein zugemessenes Teil, צבט bei Ruth: ebenfalls zumessen, zuteilen, ebenso שות ,שבט ,שפת ,שפט ,שפד, Grundbedeutung: jemandem etwas ihm Gebührendes zuteilen, oder etwas in die gebührende Stelle setzen. Demgemäß ספר: jemandem nun, nachdem er von uns geschieden, diejenige Stellung in unserer Erinnerung geben, die ihm gebührt. Vor dem הספר kann niemand von einem Menschen sagen, welche Stellung er in der Erinnerung werde einzunehmen haben, er kann sich noch in allerletzter Zeit zum Guten oder Bösen ändern; nur im הספר kann er die bleibende Einreihung in das Register der Menschen bekommen.

Steinsaltz on Genesis 50:10

They came to the threshing floor of Atad, which might have been given this name because it was surrounded by thorny atad , or Lycium bushes. 44 That threshing floor is beyond the Jordan, located on their route to Canaan. It is possible that they preferred to travel by this longer path, past the eastern side of the Jordan River, rather than the shorter route, which traverses the land of the Philistines, in order to avoid powerful foreign nations, which might have perceived the large Egyptian convoy as a threat. And they eulogized a very great and substantial eulogy, and Joseph observed mourning for his father seven days.

Tur HaArokh, Genesis 50:10:1

ויעש לאביו אבל שבעת ימים, “he observed a seven days’ mourning period for his father.” According to Ibn Ezra this took effect as soon as they had buried Yaakov in Machpelah, in accordance with the tradition handed down by our sages. Some commentators believe that Joseph first returned to Egypt from the threshing ground of Atad, for when all the kings of the region had assembled there and had expressed fear that the Egyptians would use their presence as a pretext to invade and annex their lands, the elders of Egypt reassured them explaining that Joseph would return to Egypt immediately after the burial. (compare in part Sotah 13).

Tze'enah Ure'enah, Vayechi 106

“Goren ha-Atad” [50:10]. All the kings of Canaan and Ishmael came to wage war. They saw that Joseph had hung his crown on Jacob’s coffin. All the kings took their crowns and hung them on Jacob’s coffin. That is why the city is called Goren ha-Atad. It means that there were so many crowns that it looked like a fence. (Rashi, Genesis, 50:10.)

Halakhah

The obligation of mourning for close relatives is a positive commandment, with the first day being required by Scriptural Law and the following days being rabbinic. The seven-day mourning period was instituted by Moses, with mourners required to sit on the floor, not wear leather shoes, refrain from bathing, shaving, cutting hair or nails, and abstain from sexual relations. Eulogies for the deceased should be appropriate, reflecting on the essence of human life and the behavior of the deceased, without exaggeration. Professional mourners and eulogies were common in ancient times, with the custom of mourning for seven days being practiced throughout Jewish history.

From Sinai to Ethiopia, Shulhan haOrit; The Halakhah of Ethiopian Jewry, Then and Now, 9 Laws of Mourning 4:10

It is a mitzvah for the relatives who are mourning to eulogize the deceased as appropriate and to mention his or her name, but one must not exaggerate in praise of the dead. In the eulogy, people should say things that arouse the listeners to reflection on the essence of human life and its significance, based on the life and behavior of the deceased. The custom of eulogizing the dead is ancient. Abraham eulogized Sarah (Genesis 23:2). Ya’akov was eulogized at length at the threshing floor of the thornbushes (Genesis 50:10). Customarily, eulogies are recited during the funeral and before burial. During Mishnah and Talmud times, there was a regular location for eulogies located next to the cemetery, called a beit hesped (eulogy house). During the post-biblical era, professional mourners sang laments (Jeremiah 9:16). This custom was popular throughout history until recent generations, particularly in the Eastern communities.

From Sinai to Ethiopia, Shulhan haOrit; The Halakhah of Ethiopian Jewry, Then and Now, 9 Laws of Mourning 6:9

The seven-day mourning period was mentioned in the Torah regarding mourning for Jacob (Genesis 50:10). This custom was popular throughout Jewish history, and is mentioned in the pseudepigraphical literature (Judith 16:24; Ben Sira 22:11). According to the Sages, the shivah was instituted by Moses. During these seven days, mourners follow a number of practices. They sit on the floor – Ashkenazic Jews on a low stool or chair, up to three tefahim above the floor, and Sephardic and Eastern Jews on a carpet or pillow on the floor, or on a chair up to one tefah above the floor. Mourners do not wear leather shoes, only shoes made of cloth, rubber, or wood. Bathing is forbidden, even in cold water, except for washing the hands and feet in cold water. One may also wash in order to remove dirt or sweat. One may not shave or cut the hair, nor cut fingernails, and sexual relations are forbidden.

Mishneh Torah, Mourning 1:1

It is a positive commandment to mourn for one's close relatives,1 as implied by Leviticus 10:20: "Were I to partake of a sin offering today, would it find favor in God's eyes?" According to Scriptural Law, the obligation to mourn is only on the first day which is the day of the person's death and burial. The remainder of the seven days of mourning are not required by Scriptural Law. Although the Torah states Genesis 50:10: "And he instituted mourning for his father for seven days," when the Torah was given, the laws were renewed. Moses our teacher ordained for the Jewish people the seven days of mourning and the seven days of wedding celebrations.

Sefer HaChinukh 264:3

From the laws of the commandment is that which they, may their memory be blessed, said (Rif, Ramban and Rashba on Moed Katan 14b) that the first day is by Torah writ and the [next] six are rabbinic. And even though it is stated (Genesis 50:10), “and he made a mourning for his father seven days,” [when] the Torah was given, the law was recreated (a new law came into being). And nonetheless they, may their memory be blessed, said (Mishneh Torah, Laws of Mourning 1:1) that Moshe, our teacher, ordained seven days of mourning and seven days of festivity. And they, may their memory be blessed, said (Moed Katan 27a) that the obligation of mourning does not begin until the coffin cover is closed — meaning to say that the whole time that he is not buried, the mourner is not forbidden in anything from all of the things of mourning. And because of this reason, King David bathed and anointed [himself] when [his] child died, before [the child] was buried. And that which they said (Shabbat 136a) that we do not mourn for any [infant] that has not [been alive] for thirty days, is because of a doubt. But they, may their memory be blessed, said in the Gemara that if we clearly know that he has finished his months [of gestation], his law is like the law of other dead people regarding mourning; and likewise for all the other things is his law like a complete person.

Sefer HaMitzvot, Positive Commandments 37:1

That is that the priests were commanded to become impure for the relatives that are mentioned in the Torah. Since, on account of Scripture preventing them from becoming impure, for their glory, yet allowing them to become impure for the relatives, they perhaps would think that the option is theirs - if they want to become impure, they become impure; and if they do not want, they do not become impure. [Hence] He made a decree upon them and made it obligatory upon them. And that is His, may He be exalted and may His name be blessed, saying, "for her he shall defile himself" (Leviticus 21:3) - that is to say, for his sister. And the language of the Sifra (Sifra, Emor, Section 2:12) is, "'For her he shall defile himself' - it is a commandment. If he does not want to become impure, we force him to become impure. And it happened with Yosef the priest, whose wife died on the eve of Pesach, and he did not wish to become impure for her, that the Sages pushed him and made him do so against his will." And this is actually the commandment of mourning - meaning that any Israelite is obligated to mourn for his relatives: That is, the six dead [relations about which he is] commanded. And to strengthen this obligation, He explained it with a priest, for whom impurity is prohibited - that he must become impure regardless - so that the law of mourning not be uprooted. And it has already been explained that the obligation of mourning is a positive commandment - however only on the first day, whereas the rest is rabbinic. And in the explanation, they said in Moed Katan (Moed Katan 14b), "He does not observe mourning on the festival. If the mourning is from before, the positive commandment of the many pushes off the positive commandment of an individual." Behold it has been made clear to you that the obligation of mourning is a positive commandment - however only on the first day, whereas the rest is rabbinic. And even a priest is obligated to observe mourning on the first day and become impure for his relatives - and understand this. And the regulations of this commandment have already been explained in Tractate Berakhot, in Ketuvot and in the Sifra, Parashat Emor. And women are not obligated in this, that one be obligated to become impure for one's relatives. For the one that is prohibited from becoming impure for others besides the relatives is also the one who is commanded to become impure for the relatives. Whereas women of the priestly order, who were not prohibited from becoming impure with a corpse - as will be explained in its place (Sefer HaMitzvot, Negative Commandments 166) - were likewise not commanded to become impure. But they do practice mourning and are permitted to become impure. And know this. (See Parashat Emor; Mishneh Torah, Mourning 1.)

Jewish Thought

The seven days of consecration for Aaron and his sons before assuming their priestly functions were to spiritually prepare them for their task, symbolizing the entire life cycle and the preparation for their life's destiny. The number seven represents the potential for perfection at the end of a cycle, as seen in periods of mourning and in G'd's mourning for mankind before the deluge. Failure to observe the seven days of preparation is akin to mourning one's own demise instead of preparing to attain one's goal.

Akeidat Yitzchak 59:1:7

The seven days of consecration which Aaron and his sons spent in isolation, away from their respective families, prior to assuming their priestly functions, were to prepare them spiritually for their task. While they had to remain on the threshold, they were neither to enter the sanctuary nor to leave the holy courtyard. This clearly demonstrated that these seven days were preparatory to their sacred task, but that until the eighth day their preparations would not be complete. Symbolically, these seven days represented the entire life cycle. Just as life on this earth is viewed as an antechamber to the world to come, (Rabbi Yaakov Avot 4,21) so Aaron and sons were to view themselves as dedicating themselves for their lives' destiny. Wherever and whenever we encounter the number seven, it is to remind us that perfection is capable of being achieved at the end of a cycle of seven. Even when we observe a period of mourning, we do so for a seven day period. We have learned this from G'd Himself, who had observed seven days of mourning for mankind when He brought the deluge upon the earth. (Genesis 7,4. see commentary of Rabbi Zeyra in Moed Katan 3,5) He who fails to observe the seven days of preparation, is as if he were already mourning his own demise during the seven days that should have prepared him to attain his goal, his purpose.

Midrash

The text discusses the mourning period of seven days observed by Joseph and his brothers for their father Jacob, as well as the origins of the seven-day mourning period. The Midrash also explores the customs and rituals associated with mourning, such as the actions taken by the Canaanites upon seeing Jacob's coffin, the significance of the number seven in mourning practices, and the transformation of mourning into feasting in the world to come. Additionally, the text delves into the concept of mourning on Shabbat, the behaviors and customs related to mourning, and the importance of observing mourning rituals for the deceased.

Bereshit Rabbah 100:12

Variant reading: “This is what their father Jacob spoke to them” (Genesis 49:28) is not written here, but rather, “their father.” Another man like me is destined to bless you and from the place that I concluded, he will begin, as it is stated: “This is what [their father] spoke.” When Moses stood, he began with “this,” as it is stated: “This is the blessing [that Moses, the man of God, blessed the children of Israel with before his death]” (Deuteronomy 33:1). [Jacob] said to them: ‘I will say these blessings to you. When will they take effect? When you receive the Torah,’ as it is stated: “This is the Torah” (Deuteronomy 4:44). That is, “this is what their father spoke to them.” With that which their father Jacob concluded [in blessing] them, Moses began [blessing] them. Moses said: “I gain insight from the elders, [for I uphold Your edicts]” (Psalms 119:100). Isaac, when he blessed Jacob, and said to him: “And God Almighty [will bless you]” (Genesis 28:3), with what did he conclude? “Isaac summoned Jacob” (Genesis 28:1). (This is called the conclusion because it was the beginning of Isaac’s concluding blessing to Jacob, after he had already blessed him in Genesis ch. 27. See also a variant reading in Devarim Rabba 11:1. ) Jacob began from where his father had concluded, as it is stated: “Jacob summoned his sons” (Genesis 49:1), and he concluded when he blessed them with “this” – “this is what [their father] spoke [to them]” (Genesis 49:28). Moses began from where Jacob had concluded: “This is the blessing” (Deuteronomy 33:1). With what did Moses conclude? “Happy are you Israel” (Deuteronomy 33:29). David, too, when he came to recite a psalm, began from where Moses had concluded: “Happy is the man” (Psalms 1:1). That is, “I gain insight from the elders.” “They came to the threshing floor of Atad, that is beyond the Jordan, and they lamented a very great and substantial lament there, and he observed mourning for his father seven days” (Genesis 50:10).

Bereshit Rabbah 100:13

“And he observed mourning for his father seven days” – why are seven [days] observed? It is corresponding to the seven days of the wedding feast. The Holy One blessed be He said to them: ‘In this world, you were sorrowful with this righteous one and observed mourning for him for seven days. In the future world, I will transform that mourning into rejoicing, as it is stated: “I will transform their mourning into gladness, and I will console them and cheer them from their sorrow” (Jeremiah 31:13). Just as I comfort you, so I will comfort Zion and all its ruins, like the matter that is stated: “For the Lord will comfort Zion; He will comfort all her ruins; He will render its wilderness like Eden and its desert like a garden of the Lord. Gladness and joy will be found in it, thanksgiving and the sound of music”’ (Isaiah 51:3).

Bereshit Rabbah 100:6

“They came to the threshing floor of Atad that is beyond the Jordan, and they lamented a very great and substantial lament there and observed mourning for his father for seven days” (Genesis 50:10). “The inhabitants of the land, the Canaanites, saw the mourning at the threshing floor of Atad, and they said: This is a substantial mourning for Egypt. Therefore, he called it Avel Mitzrayim, which is beyond the Jordan” (Genesis 50:11). “They came to the threshing floor…” – Rabbi Shmuel bar Naḥman said: We have reviewed the entire Bible and did not find a place whose name is Atad. Is there a threshing floor for a thorn bush [atad]? Rather, these were the Canaanites. It teaches that they were fit to be trampled like a thorn bush. By what merit were they spared? It is due to the kindness that they performed with Jacob our patriarch. What kindness did they perform? Rabbi Elazar said: They untied the belt of their loins. (They allowed their garments to hang down, which is inappropriate for labor or battle, as a sign of mourning.) Reish Lakish said: They untied the ties of their packs. Rabbi Yehuda bar Shalom said: They pointed with their finger and said: “This is a substantial mourning for Egypt.” The Rabbis said: They straightened their postures. (This was a sign of respect (Matnot Kehuna). Alternatively, they stretched themselves in order to see Jacob’s bier (Maharzu). ) The matters can be inferred a fortiori: If these, who did not move, neither with their hands nor with their feet, but merely because they pointed with their finger, were delivered from punishment, Israel, who perform kindness with their prominent ones and their common ones, with their hands and with their feet, all the more so. Rabbi Abahu said: Those seventy days between missive and missive (The first missive called for the utter destruction of the Jewish people (Esther 3:12), and the second missive allowed the Jews to assemble and defend themselves (Esther 8:9).) correspond to the seventy days that the Egyptians performed kindness with Jacob our patriarch. (Jacob’s merit saved the Jews from destruction, but this merit was suspended for seventy days, corresponding to the days on which the Egyptians mourned Jacob. )

Bereshit Rabbah 100:7

“They lamented…there…” – from where is it derived that mourning is seven days? Rabbi Abba cites it from here: “He…observed mourning for his father for seven days” (Genesis 50:10), and we derive a matter [of halakha] from before the giving of the Torah. Reish Lakish in the name of bar Kappara cites it from here: “From the entrance of the Tent of Meeting you shall not emerge seven days…” (Leviticus 8:33) (Some suggest that the correct reading of the text references a different verse: “And from the entrance of the Tent of Meeting you shall not emerge, that you not die, as the anointing oil of the Lord is upon you” (Leviticus 10:7). This verse, stated to Aaron and his remaining sons after the death of Nadav and Avihu, is interpreted to mean that just as they were anointed with the anointing oil for seven days, they were to observe seven days of mourning for Nadav and Avihu (Etz Yosef). ) – just as you were anointed with the anointing oil for seven days, you, too, observe for your brothers seven days. Rabbi Hoshaya cites it from here: “At the entrance of the Tent of Meeting you shall remain day and night, seven days…” (Leviticus 8:35) – just as the Holy One blessed be He observed seven days [of mourning] for His world, you, too, observe seven days [of mourning] for your brothers, as Rabbi Yehoshua ben Levi said: The Holy One blessed be He mourned for His world for seven days. (Before God destroyed the world with the flood, He observed seven days of mourning, alluded to in Genesis 7:10. Similarly, He commanded Aaron and his sons Elazar and Itamar to observe seven days of mourning in advance of the deaths of Aaron’s other two sons, Nadav and Avihu (see Jerusalem Talmud Moed Katan 3:5). ) Rabbi Yoḥanan cites it from here: “Please let her not be like a corpse” (Numbers 12:12); rather, “she shall be quarantined for seven days” (Numbers 12:14). Just as the days of quarantine are seven, so the days of mourning are seven. One of the Sages said this [statement] of Rabbi Yoḥanan before Reish Lakish, but he did not accept it. Why did he not accept it? He said: ‘There he treats it as quarantine and here he treats it as confirmed leprosy, as Rabbi Abahu came in the name of Rabbi Yoḥanan and said: “Please let her not be like a corpse” – just as the days of a corpse are seven, so the days of a confirmed leper are seven.’ (Upon the appearance of certain types of leprous spots, a priest will command that the individual go into quarantine for seven days. If the symptoms worsen, the individual will then be declared to be a confirmed leper (see, e.g., Leviticus 13:1–8). Reish Lakish did not accept the teaching reported in the name of Rabbi Yoḥanan that treated Miriam’s leprosy as worthy of quarantine, which the Torah says is seven days, because he heard a different statement in the name of Rabbi Yoḥanan that treated her leprosy as a case of confirmed leprosy, about which the Torah does not explicitly say that the term is seven days. It should be noted that halakha does not actually limit the term of a confirmed leper to seven days, and commentaries here interpret the statement of Rabbi Yoḥanan, based on the Jerusalem Talmud (Moed Katan 3:5), to mean that just as the days one is impure from a corpse do not count toward the days of a nazirite vow, the same is true of the days one spends as a confirmed leper (see Yefei To’ar; Etz Yosef; Maharzu). ) Rabbi Yirmeya and Rabbi Ḥiyya bar Abba in the name of Reish Lakish: “I will transform your festivals into mourning” (Amos 8:10) – just as the days of the festival are seven, so the days of mourning are seven. Rabbi Ḥiyya said: The eighth (Shemini Atzeret.) is a festival in and of itself. If so, just as [Shemini] Atzeret is one day, so, mourning is so. They said to him: From here it is derived regarding distant tidings. (One who receives tidings that an immediate relative died a long time ago (the midrash will define how much time that is), observes mourning for only one day.) So it is taught, near tidings have seven and thirty, (One observes a seven day period of intense mourning, followed by a less intense period of mourning for an additional twenty-three days, for a total of thirty days of mourning. ) a distant one does not have thirty and seven. There are some who teach: Distant tidings are after twelve months, near ones are within thirty. Rabbi Abahu said in the name of Rabbi Yoḥanan: The halakha is in accordance with the one who says: Near tidings are within thirty days and distant ones after thirty days. Rabbi Berekhya and Rabbi Yona in the name of Reish Lakish in the name of Rabbi Yehuda HaNasi: It is written: “The days of weeping of the mourning of Moses concluded” – days – two, weeping – seven, mourning – thirty. There are those who transpose – days – seven, weeping – two, mourning – thirty. From this, [the mourning periods of] seven and thirty [days are derived], but what is two? It is that if he [the mourner] is extremely poor, on the first and second [days] he does not perform labor, but on the third, he performs [labor] privately, but they said: May a curse come upon his neighbors, who required him to do so. (His neighbors should have supported him so that he could observe all seven days of mourning without performing labor. ) Bar Kappara said: Even on the third [day] he shall not perform [labor] at all, because it is the intense period of mourning. Bar Kappara taught: The most intense time of mourning is only on the third day. For three days, the soul is hovering over its grave, believing that it will return [to the body]. When it sees that the radiance of the face has changed, it goes and leaves it. That is what is written: “But his flesh on him is painful, [and his soul mourns over him]” (Job 14:22). In the future, the mouth and the stomach will contend with one another. The mouth says to the stomach: ‘Everything that I stole and robbed, I placed in you.’ After three days [the stomach] bursts and says to it: ‘Here is everything that you stole and robbed,’ as it is stated: “The pitcher is broken at the spring” (Ecclesiastes 12:6). What about donning tefillin? Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: On the first [day of mourning] one does not don, and on the second one dons, but if a new face comes, (A visitor the mourner has not yet seen since the beginning of the mourning period. ) he removes them. Rabbi Yehoshua says: On the first and the second he does not don and on the third he dons, and if a new face comes, he does not remove them. If on the second day he does not don, is it necessary to say: One whose deceased is laid out before him is exempt…from prayer and from tefillin? (Mishna Berakhot 3:1. ) It is since it taught this it taught that. (Since the Mishna taught that he is exempt from prayer, it mentioned that he is also exempt from the mitzva of tefillin.) The ruling of Rabbi Ze’eira: Rabi Yirmeya in the name of Rabbi Ze’eira and Mar Ukva in the name of Shmuel: (Some commentaries assert that the text should read: Rabbi Ze’ira said in the name of Rabbi Yirmeya in the name of Rav, and Rabbi Ze’ira said in the name of Mar Ukva in the name of Shmuel (see Etz Yosef). ) The halakha is in accordance with Rabbi Eliezer regarding donning, and in accordance with Rabbi Yehoshua regarding removing. Rabbi Ze’eira raised a dilemma: What is the ruling for one to don on the second day in accordance with Rabbi Eliezer and what is the ruling to have Rabbi Eliezer like Rabbi Yehoshua not to remove? (Can one combine the leniencies of the two opinions and don tefillin on the second day and not remove them if a new person arrives? The midrash does not cite a resolution to this dilemma. ) From where is it derived that there is no mourning on Shabbat? Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi cites it from here: “The blessing of the Lord, it will enrich, without adding sadness with it” (Proverbs 10:22). “The blessing of the Lord, it will enrich” – “God blessed the seventh day” (Genesis 2:3). “Without adding sadness [etzev] with it” – this is mourning, just as it says: “The king is grieving [ne’etzav] over his son” (II Samuel 19:3). Rav said: [On Shabbat,] turning around and righting are compulsory, uncovering and putting on are voluntary. Turning the rip around, and righting the bed are compulsory; uncovering the head and putting on shoes are voluntary. (During the seven day mourning period, the mourner wears a torn garment and does not wear leather shoes. In Talmudic times, a mourner would also turn over his bed and cover his head as signs of mourning. Rav states that on Shabbat, one must turn the garment around so that the tear is not visible, and one must turn the bed right side up. However, although one may uncover the head and wear leather shoes on Shabbat, it is not obligatory to do so. ) Shmuel said: Uncovering, turning around, and righting are compulsory; putting on, conjugal relations, and washing are voluntary. Uncovering the head, turning the rip around, and righting the bed are compulsory; putting on shoes, having conjugal relations, and washing are voluntary. One student of Shmuel engaged in conjugal relations and went and washed. [Shmuel] said to him: ‘I said it to you as the halakha, did I, perhaps, say [it should be put] into practice?’ (Although Shmuel held it was permitted for a mourner to engage in conjugal relations and to wash himself on Shabbat, he felt it was nonetheless inappropriate. ) He became angry at [the student] and [the student] died. Rabbi Yosei bar Ḥalafta would relate the praise of Rabbi Meir before the residents of Tzippori. He said to them: ‘[He is a] great man, a holy man.’ One time he [Rabbi Meir] found them standing in a line on Shabbat. (To comfort mourners. ) He said to [the mourners]: ‘Greetings to you.’ They said to him [Rabbi Yosei bar Ḥalafta]: ‘Is this the one whom you praise?’ (One is ordinarily forbidden to extend greetings to mourners, so after Rabbi Meir did so, the residents of Tzippori asked Rabbi Yosei bar Ḥalafta how he could have praised Rabbi Meir. ) He said to them: ‘Know how praiseworthy that man is, as he came to inform us that there is no mourning on Shabbat.’ Rabbi Hoshaya went to a certain place. He found them standing in a line on Shabbat. He said to them: ‘I do not know what your custom is; nevertheless, greetings to you, in accordance with the custom of our place.’ The two sons of Rabbi [Yehuda HaNasi], one of them went out with his head covered and wearing shoes, and the other went out barefoot with his head uncovered. (Rabbi Guryon's brother was in mourning for one of his relatives. This occurred on Shabbat during the seven days of mourning. During the week, a mourner would ordinarily have his head covered and would not be wearing shoes. ) Rabbi Yona went to pay a visit to Rabbi Guryon’s brother. (He went to comfort the mourner on Shabbat.) He came out to him wearing shoes. He said to him: (Rabbi Yona said to Rabbi Guryon’s brother, who had come out to greet him. ) ‘Tell Rabbi Guryon your brother that we do not learn actions from a small man.’ (The fact that Rabbi Guryon’s brother wore shoes on Shabbat was not sufficient to establish that as the halakha, even if he did so on Rabbi Guryon’s instruction. ) Rabbi Ḥanina bar Pappa went to pay a visit to Rabbi Tanḥum bar Ḥiyya of Kefar Agin. (This occurred on Shabbat, while Rabbi Tanḥum was in his seven days of mourning (see Etz Yosef). ) He came out to him dressed in santroi. What is santroi? It is a garment that is not rent. [Rabbi Ḥanina] said to him: ‘Is this the way to act? Can this be?’ [Rabbi Tanḥum] said to him: ‘This is what Rabbi Yoḥanan would do.’ [Rabbi Tanḥum] said to him: ‘Pray for me.’ [Rabbi Ḥanina] said to him: ‘May this breach be broken.’ [Rabbi Tanḥum] said to him: ‘Do not say that, (That could be interpreted as having the breach broken into several breaches.) but rather, may your breach be repaired.’ It is taught: A group and a family are comparable to a dome made of stones. If you remove one stone, all of it is destabilized. If you place one stone on, all of it is stabilized. So, all seven days, a sword is outstretched. (There is danger to the entire family during the seven days following the death of one member. ) Until thirty days it hovers, and it does not return to its scabbard until twelve months. Rabbi Elazar said: If a son is born in the family, it immediately eases. If so, why does one visit on Shabbat? Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Due to enmity. (One visits the mourner to prevent enmity by ensuring that the mourner will not feel that he is being overlooked.)

Devarim Rabbah 9:1

“The Lord said to Moses: Behold, your days are approaching to die; summon Joshua, and stand in the Tent of Meeting and I will command him. Moses and Joshua went, and stood in the Tent of Meeting” (Deuteronomy 31:14). “The Lord said to Moses: Behold, your days are approaching” – halakha, a person of Israel whose deceased relative is laid out before him, what is the ruling; is it permitted for him to pray? So, the Sages taught: One whose deceased relative is laid out before him is exempt from the recitation of Shema and from the Amida prayer. Why did our Rabbis teach us this? Since he sees his trouble before him, his mind is muddled. But once he is buried, all seven days of mourning, he is obligated for every possible matter of mitzva. From where do you derive that mourning is seven days? Rabbi Abba bar Avina said: As we found regarding Joseph: “He observed mourning for his father seven days” (Genesis 50:10), and Shabbat is included in the count. Rabbi Yosei bar Zevida said in the name of Reish Lakish: You should derive it from another place. From where is it derived? It is as it is stated: “I will transform your festivals into mourning” (Amos 8:10) – just as the days of the festival are seven, (This is a reference to a seven day festival. See Moed Katan 20a, which relates to the fact that Shavuot is a one day festival.) so the days of mourning are seven. Our Rabbis said: There was an incident during the days of Rabbi Shimon ben Ḥalafta, who went to a circumcision. The father of the baby made a feast, and gave them to drink wine that was aged seven years. He said to them: ‘I am aging from this wine for the wedding feast of my son.’ They were feasting until midnight. Rabbi Shimon ben Ḥalafta, who was confident in his strength, departed at midnight to go to his city. He encountered the angel of death there on the way, and saw that he looked strange. He said to him: ‘Who are you?’ He said to him: ‘The emissary of the Omnipresent.’ He said to him: ‘Why do you look strange?’ He said to him: ‘It is due to the conversation of the people, who say: This and that we intend to do, but they do not know when they will be called to die. That man with whom you were dining, and [who] said to you: I am aging from this wine for the wedding feast of my son? The time for him (The son.) to be taken will be reached after thirty days.’ He said to him: ‘Show me my time.’ He said to him: ‘I do not have control over you, and over those like you. At times, the Holy One blessed be He desires good deeds and adds life to you, as it is stated: “The fear of the Lord will add days”’ (Proverbs 10:27). The Rabbis said: The death of the righteous is onerous before the Holy One blessed be He. From where is it derived? It is as it is stated: “Weighty in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Know that He should have said to Moses: “Behold, you are going to die,” but He did not say so. Instead, He forsook him and attributed his death to the days. From where is it derived? It is from what we read regarding the matter: “Behold, your days are approaching to die.”

Ein Yaakov (Glick Edition), Shabbat 23:9

Also when men will be afraid of every elevation (Ecc. 12, 5), i.e., even a hillock appears to old men a mountain top; And are terrified on every way (Ib.). When they (the old) walk on the way, their hearts are full of fear; And the almond-tree will blossom (Ib.). This refers to the coccyx that gives way on account of age; And the locust will drag itself slowly along, refers to the rump of old men [which feels heavy]; And the desire will gainsay compliance, refers to the lust which disappears in the aged. R. Cahana was arranging collections of passages before Rab and when R. Cahana reached to the above passage, Rab gave a long-suffering sigh. R. Cahana remarked: "We understand from this that Rab had lost the feeling of youth" (and coming to this passage, he felt everything applicable to himself and therefore groaned). R. Cahana said: "What is meant by the passage (Ps. 33, 9.) For He spoke, and it came into being. This refers to a wife; He commanded, and it stood fast, refers to children." Also when men will be afraid of every elevation (Ecc. 12, 5), i.e., even a hillock looks to him (the aged man) like the highest mountain. And are terrified on every way (Ib.); when he walks on the road it (the road) becomes for him full of terrors. Because man goeth to his eternal home. (Ib.) R. Isaac said: "This teaches us that to every righteous person will be given a dwelling in accordance with his merits in the world to come; this may be likened to a mortal king who enters a city with his servants. When they enter, all are compelled to pass through the same gate, but when night comes, each one is given a berth in accordance with his rank." R. Isaac said further: "The worm is as painful to the dead body as a needle in sound flesh, as it is said (Job 14. 22.) But his body on him, feeleth pain." R. Chisda paid: "The soul of a man mourns for him the first seven days after his death, as it is said (Ib.) And his soul will mourn for him; and it is written (Gen. 50, 10.) And he made for his father a mourning of seven days."

Midrash Tanchuma Buber, Vayechi 18:1

{Another interpretation (of Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM.} [(Gen. 50:12:) SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM.] What did they do? They embalmed him and brought him up < to the land of Israel >. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:29 (= pp. 1228-1229 in the Theodor-Albeck edition); Sot. 13a.) What is written (in Gen. 50:10)? WHEN THEY CAME TO THE THORNBUSH THRESHING FLOOR. (THE THORNBUSH THRESHING FLOOR is usually regarded as a proper name, i.e., as GOREN HA’ATAD.) Is there a threshing floor for thorns, as it says: TO THE THORNBUSH THRESHING FLOOR? It is simply that these were Canaanites who had taken their crowns and surrounded Jacob's coffin, as a threshing floor when one surrounds it with thorns. R. Eliezer says: When they saw the coffin of our father Jacob, they undid the girdles on their waists and < so > showed honor to our father Jacob. (Gen. R. 100(101):6; ySot. 1:10(17b).) R. Samuel bar Nahman said: They undid their finger joints; and our masters say: They pointed the finger at Jacob's coffin and said (in Gen. 50:11): THIS IS A SOLEMN MOURNING FOR THE EGYPTIANS. For this reason the Holy One gave them a threshing floor. (A sign of fruitfulness in what had been unfruitful, a mere thornbush threshing floor.) (Gen. 50:10:) AND HE CARRIED OUT SEVEN DAYS OF MOURNING FOR HIS FATHER. From here we learn that the time for mourning is seven days. They also give evidence for it from here (in Lev. 8:33): AND YOU SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS. And why do they carry out seven days of mourning rites? < It > corresponds to the seven days of feasting (on a joyous occasion). The Holy One said to them: In this world you have exhibited sorrow in the company of this righteous man and observed a seven-day mourning for him. In the world to come I am turning this mourning into feasting, as stated (in Jer. 31:13): FOR I WILL TURN THEIR MOURNING INTO JOY, COMFORT THEM, AND CHEER THEM IN THEIR GRIEF. Then, just as I comfort them, so I will give comfort to Zion, as stated (in Is. 51:3): TRULY THE LORD HAS COMFORTED ZION; HE HAS COMFORTED ALL ITS RUINS. HE HAS ALSO MADE ITS DESERT LIKE EDEN AND ITS DRY PLAIN LIKE THE GARDEN OF THE LORD. JOY AND REJOICING SHALL BE FOUND IN IT, THANKSGIVING AND THE SOUND OF MUSIC.

Pirkei DeRabbi Eliezer 17:4

Rabbi José said: From whom do we learn of the seven days of mourning? From Jacob, our father, for thus did his son Joseph unto him, as it is said, "And he made a mourning for his father seven days" (Gen. 50:10).

Pirkei DeRabbi Eliezer 54:2

Rabbi Levitas, a man of Jamnia, said: Unless the father of a leprous person spit in his face, he will not be healed, as it is said, "And the Lord said unto Moses, If her father had but spit in her face, would she not be ashamed seven days?" (Num. 12:14). Hence (the sages) say: A male afflicted with unclean issue (needs) seven (days for his purification); a woman with an issue (requires) seven (days' separation); a menstruant (needs) seven (days of purification); one made unclean through a corpse (needs) seven (days of purification); a mourner (mourns for) seven (days); the wedding feast (lasts) seven (days); and a leprous person (requires) seven (days' separation). (Whence do we know that) a male with an unclean issue (requires) seven days (for his purification)? || (Because it is said,) "And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing" (Lev. 15:13). Whence do we know that a woman with an issue (requires) seven (days of purification)? Because it is said, "But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean" (Lev. 15:28). Whence do we know that a menstruant (requires) seven (days of separation)? Because it is said, "She shall be in her separation seven days" (Lev. 15:19). "Her separation" (or impurity) thou dost not read, but "in her impurity"; because Rabbi Ẓe'era said: The daughters of Israel have made the Law exceptionally stringent for themselves, so that if they see a blood stain of the size of a mustard seed they observe on its account seven days, after that they are cleansed (of their issue of blood). Whence do we know that one made unclean through a corpse (needs) seven (days of purification)? Because it is said, "And whosoever in the open field toucheth one that is slain with a sword, or a dead body… shall be unclean seven days" (Num. 19:16). Whence do we know that the mourner (mourns for) seven (days)? Because it is said, "And he made a mourning for his father seven days" (Gen. 50.10). Whence do we know that the (bridal) banquet (lasts) seven days? Because it is said, "Fulfil the week of this one…. And Jacob did so, and fulfilled her week" (Gen. 29:27, 28). Whence do we know that a leper (keeps) seven (days of purification)? From Miriam, as it is said, "And Miriam was shut up without the camp seven days" (Num. 12:15).

Quoting Commentary

Radak explains that God commanded Noah and the animals to enter the ark seven days before the flood to assign accommodations and adjust diets, with a delay due to Metushelach's death. Tur HaArokh and Ramban discuss Laban's request for Jacob to fulfill a week for Leah before marrying Rachel, with Ramban questioning the interpretation of "shvua" as referring to the wedding feast and suggesting it may have been a custom of the nations or an early practice of mourning. Ramban also suggests that Laban's request was part of changing the terms of Jacob's work for Rachel.

Radak on Genesis 7:4:1

כי לימים עוד שבעה, G’d commanded both Noach and the animals to enter the ark already seven days prior to the onset of the deluge in order to assign to them their various accommodations and in order to get them used to their change in diet, especially the flesh eating beasts which had to adjust to a vegetarian diet. According to the Midrash (Sanhedrin 108) Metushelach had died during these days and G’d suspended the decree until after the days of mourning for him had expired. He had been a righteous man and it was no more than appropriate that his passing should be noted with appropriate eulogies and mourning rites. We know that these eulogies were spread over a period of seven days from Genesis 50,10 where, even though Yaakov had already been mourned for 70 days in Egypt prior to the transfer of his remains to the cave of Machpelah in the land of Canaan, he was eulogized again. We had already demonstrated that according to the data provided by the Torah Metushelach must have died at the time the deluge commenced.

Ramban on Genesis 29:27:1

FULFILL ‘SHVUA’ (THE WEEK OF) THIS ONE. The word shvua is in the construct state for it is punctuated with a sheva. It thus means the seven days of this wife, referring to the seven days of the wedding feast. These too are the words of Rashi. But if so, [i.e., if Rashi interprets shvua as referring to the seven days of the wedding feast rather than, more simply, the seven years of labor, thus implying that the seven years of work had been completed], why did not the Rabbi [Rashi] explain the verse above, my days are fulfilled, as referring to the years of work and the condition which were completed, as Onkelos has it, (The days of my work are fulfilled. (Onkelos, Verse 27.)) and which is the true sense of the verse, [instead of explaining it as referring to the length of time his mother told him to remain there or to his advanced age]? For merely because the days his mother told him to remain with him were completed or because of his advanced age, Laban would not give him his daughter before the mutually agreed time, and it is enough to expect of Laban that he fulfill his condition. It is according to Onkelos, [who says that Jacob’s seven years of work had been completed], that we are bound to explain, fulfill ‘shvua’ this one, as referring to the seven days of the wedding feast for as Jacob had told him, the days of work had already been completed. So also did Rabbi Abraham ibn Ezra explain it. And I do not know [how the reference here could be to “the seven days of the marriage feast,” as Rashi claims], for “the seven days of the wedding feast” is an ordinance established for Israel by our teacher Moses. (Yerushalmi Kethuboth I, 1.) Perhaps we may say that the dignitaries of the nations had already practiced this custom of old, just as was the case with mourning, as it is written, And he made a mourning for his father seven days. (Further, 50:10. Thus the seven-day period of mourning was already an established practice in the days of the patriarchs.) And that which the Rabbis have deduced from here in the Yerushalmi (Moed Katan I, 7.) and in Bereshith Rabbah, (70:18.) “One must not mix one rejoicing with another,” that is merely a Scriptural intimation based upon the customary practices of the ancient ones prior to the giving of the Torah. But in our Gemara, (Moed Katan 9a.) the Rabbis did not derive it from here, [i.e., from Laban’s statement], but instead they deduced it from the verse, And Solomon held the feast etc. (I Kings 8:65. The verse reads: And Solomon held the feast at that time … seven days and seven days, even fourteen days. The Rabbis explain that the first seven days were a feast of dedication of the new Temple, and the second seven days were the feast of Tabernacles, and he did not combine the two festivities into one because “we must not mix one rejoicing with another.” — The explanation for this principle is stated by Tosafoth Moed Katan 8b. “For just as we must not perform religious duties bundle-wise, but pay exclusive attention to each singly, so must we turn our heart completely toward one rejoicing only, without interference from another.”) Now it is possible to say that this was part of “the changing of the hire ten times” (Further, 31:41.) of which Jacob accused Laban. For Jacob told Laban originally that the days were fulfilled, and Laban kept quiet and gave him Leah. Later, Laban told him, “Fulfill ‘shvua’ this one, for the work period for Leah has not been fulfilled, and I gave her to you before the time I had agreed upon.” And Jacob listened to Laban and completed the days as defined by Laban, for he desired Rachel, and what could he do? Therefore, Scripture does not say at first, “And it came to pass when the days were fulfilled, and Jacob said, etc.,” [for this would have indicated mutual agreement concerning the completion of the work period, whereas Laban, as explained, claimed that that time had not yet arrived]. It is also possible to say that when the seventh year arrived, Jacob said to Laban, Give me my wife, for my days are fulfilled, meaning that this is the year in which the days will be fulfilled. Similarly, The aged with him that is full of days, (Jeremiah 6:11.) which means, “he who is attaining his final year.” Similarly, Until the day of your consecration be fulfilled, (Leviticus 8:33.) which means, “until the seventh day in which the days of your consecration will be fulfilled.” It is possible that Jacob said, My days are fulfilled, because they were about to be fulfilled and are considered as if fulfilled. There are many similar examples in Scripture. Likewise, in the next Seder (portion of the Torah), As her soul was departing, for she died, (Further, 35:18.) which means, “when she was near death, and was considered as if she had already died.” And this is the meaning of the expression, that I may come unto her, (Verse 21 here.) that is to say, Jacob said, “My request is not that you give her to me and I will then leave, but rather that I marry her and complete the few days which are still obligatory upon me for now that the period is almost over, you will not be afraid that I might leave you.” Our Rabbis have given a Midrashic interpretation to the words, that I may come unto her, (Bereshith Rabbah 70:17; also mentioned in Rashi, Verse 21: his mind was intent upon having children and rearing them in the religious traditions of his fathers.) because it is not the ethical way to mention it in this manner, the more so with righteous people, but the intent is as I have said. Laban then told Jacob, “Fulfill the seven years of this one, Leah, for perhaps since I transgressed your will by giving you Leah instead of Rachel you will not fulfill them.” Perhaps he mentioned it in order that it be known when the days of work for Rachel begin, and then he told him, “I will give you the other daughter, Rachel, for the service which thou shalt serve with me after the wedding.”

Tur HaArokh, Genesis 29:27:1

מלא שבוע זאת, “let this week pass.” According to Rashi the week in question were the seven days of celebration following the nuptials. Nachmanides writes that he has found no record of such a practice prior to Moses having instituted it for the Israelites. Perhaps in earlier times only the elite of the people observed 7 days of festivities after the wedding, just as they observed seven days of mourning after the death of prominent personages. (Compare Genesis 50,10 when Joseph decreed seven days of mourning for Yaakov) It is also possible to explain that when Yaakov entered the seventh and final year of his service, the year known as שנת מלואים, the final year, he asked Lavan to give him Rachel, arguing that now Lavan did not worry about Yaakov leaving his employ as he had so much more to gain by staying for a relatively short period. At that time Lavan refused. Now that he was about to assuage Yaakov’s feelings of bitterness of Lavan’s deception, he told him that Rachel would be given to him at the end of seven more years of service to make plain that he would have to wait until then, as if he were to give him now, on account as it were, Yaakov might not honour the terms of the contract and would abscond with both women before carrying out his duties. [the anomaly causing the commentators difficulty is that on the one hand Yaakov refers to מלאו ימי, “my days are complete,” whereas twice the Torah refers to שבוע instead of either ימים or שנים, “days, or years.” In verse 28 it is difficult to explain the word שבוע as meaning “week,” as Rashi does in verse verse 26. Ed.]

Talmud

Rabbi Yitzḥak explains that maggots are painful to the deceased, as shown by Job 14:22. Rav Ḥisda says the soul mourns for seven days after death, based on Genesis 50:10. The family of Jacob surrounded his casket with crowns during his mourning, and even horses and donkeys participated in the mourning. Mourning for seven days is derived from Genesis 50:10 and Leviticus 8:35. The Canaanites showed kindness during Jacob's mourning, and were saved by this merit. Israel is rewarded for their acts of kindness during mourning.

Jerusalem Talmud Moed Katan 3:5:14

From where in the Torah that mourning is seven {days}? He organized seven days of mourning for his father (Gen.50:10.) . Can you infer anything from before the giving of the Torah (And in any case the mourning organized by Josef could not have followed Jewish rules.) ? Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira understood it from the following: At the door of the Tent of Meeting you shall sit day and night for seven days, and keep the watch of the Eternal’ s sanctuary (Lev. 8:35, quoted incorrectly.) . Just as the Holy One, praise to Him, watched over His World for seven {days}, so you shall watch for your brothers for seven {days}. And from where that the Holy One, praise to Him, watched over His World for seven {days}? It was after seven days that the Deluge came over the world (Gen. 7:10. Gen. rabba 32(10).) . May one mourn before the dying person dies? Only flesh and blood who do not know what will be in the future do not mourn until the dying person dies. But the Holy One, praise to Him, Who knows what will be in the future did first watch for His world. Some want to say, these are the seven days of mourning for Methusela the Just (Gen. rabba 32(10), Babli Sanhedrin108b. Methusela had Lemekh when he was 187, Lemekh had Noe when he was 182, and the Flood was in Noe’s year 600, which was Methusela’s year 969, the year of his death.) . Rebbi Hoshaia said, for the Eternal’s anointing oil is on you (Lev. 10:7.) . Just as you were anointed with the anointing oil all of seven, so watch for your brothers all of seven. Rebbi Abbahu in the name of Rebbi Joḥanan: please let her not be like the dead (Num. 12:12.) . She shall be locked away (Num. 12:14.) . Just as the day of isolation for the dead are seven, so the days of quarantine are seven. One student reported this from Rebbi Joḥanan before Rebbi Simeon ben Laqish, who did not accept it. He said, here he (R. Joḥanan accepts two contradictory explanations of one and the same verse.) uses it for isolation, but there he uses it for making absolute, as Rebbi Joḥanan said in the name of Rebbi Yannai, please let her not be like the dead: just as the days of the dead are not counted, so the days of being absolute are not counted (Since a nazir must be pure, a vow of nazir made when the person either was impure in the impurity of the dead or having been declared absolutely impure in the impurity of skin disease is suspended until the person becomes pure. Only then may he start counting the thirty days of his vow. Babli Nazir 56a.) . Rebbi Jeremiah and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish; Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish: the days of crying of the mourning for Moses ended (Deut. 34:8. Gen. rabba 100(7).) . “The days”, seven. “Of crying”, two. “Mourning”, thirty (The duration of standard mourning.) . Some switch, “the days”, two, “of crying”, seven, “mourning”, thirty. Rebbi Yose, Rebbi Ḥiyya, and Rebbi Simeon ben Laqish in the name of Rebbi Judah the Patriarch: I shall turn your holiday into mourning (Am. 8:10. There is no proof from the Torah.) . Since the days of Tabernacles are seven, also the days of mourning are seven. Rebbi Immi said to Rebbi Ḥiyya bar Abba: Maybe since the days of Tabernacles are eight (And חג, biblically “holiday of pilgrim-age”, in Mishnaic Hebrew means “Tabernacles.” Babli 20a.) , also the days of mourning are eight? He answered him, the eighth day is a separate holiday (Ḥagigah 1:6, Note 151.) Or since Pentecost is one day, also mourning is one day? He answered him, from here about a deferred information (When a relative is informed of a death long after it occurred and he has to observe some signs of mourning at that time only. Babli 20a.) . And it was stated such: Current information requires Seven and Thirty. Deferred information does not require Seven and Thirty.

Jerusalem Talmud Sotah 1:10:2

HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. (Gen. rabba 100(7).) Rebbi Isaac said: The glory of the Lifegiver of the Worlds (The Sephardic pronunciation חַי follows Maimonides (Hilkhot Yesode Hatorah 2:9). Ashkenazic pronunciation follows the Biblical חֵי (Dan. 13:7). The Worlds are this world, the World to Come, and all other possible worlds He created.) was with them. It is written: “They came to the threshing place of the brambles. (Gen. 50:10.) ” (The same question, in the framework of a different sermon, in the Babli, 13a.) Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles. (Gen. 50:11.) ” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted (As a sign of mourning, to stay in their houses.) . Rebbi Simeon ben Laqish said, they undid the knots on their shoulders (Also a sign of mourning, not to appear in their togas.) . The rabbis said, they stood up (They translate “the inhabitants of the land” as: “those sitting on the earth”.) . Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. (The entire paragraph is a sermon in honor of the local burial society.) Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!

Shabbat 152a:15

And Rabbi Yitzḥak said: The maggots that eat the flesh of the deceased are as painful to the dead as a needle in the flesh of the living, as it says with regard to the dead: “But his flesh is in pain for him, and his soul mourns over him” (Job 14:22). Rav Ḥisda said: A person’s soul mourns for him during all seven days of mourning following his death, as it is stated: And his soul mourns over him,” and it is also written: “And he mourned his father seven days” (Genesis 50:10).

Sotah 13a:4

The Gemara explains what honor was accorded to the family of Jacob: As it is written: “And they came to the threshing floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days” (Genesis 50:10). The word atad is the name of the boxthorn bush. And does a boxthorn bush have a threshing floor? Thorns are not collected and eaten. Rabbi Abbahu says: This teaches that they surrounded the casket of Jacob with crowns, like this threshing floor that is surrounded with boxthorns, because the children of Esau and the children of Ishmael and the children of Keturah all came to the burial of Jacob.

Sotah 13a:6

The Gemara continues its discussion of Jacob’s burial. The verse states: “And there they wailed with a very great and sore wailing” (Genesis 50:10). It is taught: Even horses and even donkeys participated in the mourning.

Targum

After Jacob's death, Joseph and his brothers traveled to the threshing place of Atad across the Jordan River to hold a grand funeral and mourn their father for seven days, as described in Onkelos Genesis 50:10 and Targum Jonathan on Genesis 50:10.

Onkelos Genesis 50:10

They came to the threshing place of Atad, which is on the other side of the Jordan, and there they eulogized [him and held] a very great and imposing funeral. He [Yoseif] made seven days of mourning for his father.

Targum Jonathan on Genesis 50:10

And they came to the threshing floor of Atad, which is beyond the Jardena, and there they lamented with a great and mighty lamentation. And he made there a mourning for his father seven days.

וַיַּ֡רְא יוֹשֵׁב֩ הָאָ֨רֶץ הַֽכְּנַעֲנִ֜י אֶת־הָאֵ֗בֶל בְּגֹ֙רֶן֙ הָֽאָטָ֔ד וַיֹּ֣אמְר֔וּ אֵֽבֶל־כָּבֵ֥ד זֶ֖ה לְמִצְרָ֑יִם עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ אָבֵ֣ל מִצְרַ֔יִם אֲשֶׁ֖ר בְּעֵ֥בֶר הַיַּרְדֵּֽן׃ 11 J And when the Canaanite inhabitants of the land saw the mourning at Goren ha-Atad, they said, “This is a solemn mourning on the part of the Egyptians.” That is why it was named Abel-mizraim, (Abel-mizraim Interpreted as “the mourning of the Egyptians.”) which is beyond the Jordan.
Chasidut explains that on Chanukah, Israel sees the good intellectually through lights, while Purim is celebrated through speaking and Pesach through deed. The Midrash recounts how Jacob's children embalmed him and brought him to the land of Israel, where the Canaanites mourned him, leading to a comparison with the kindness shown by the Egyptians towards Jacob. The Talmud emphasizes Joseph's merit in burying his father and the lesson that even those who do not show kindness can still receive rewards from God. The Tanakh highlights the importance the Egyptians placed on death, as seen in the embalming of Yosef and Yaakov, and their solemn mourning rituals. The Targum describes how the Canaanites mistook the mourning for Jacob as mourning for Egypt, leading to the naming of the place as Egypt's Mourning.

Chasidut

On Rosh Hashanah and Yom Kippur, God remembers Israel for good, but on Chanukah, Israel sees the good intellectually. Chanukah is celebrated with lights as a way of seeing, while Purim is celebrated through speaking and Pesach through deed. Chanukah is connected to the idea of vision and is in the month of Kislev, linked to the concept of seeing as mentioned in Genesis 50:11.

Kedushat Levi, Genesis, Homilies for Chanukah 2

The general rule is, on Rosh Hashanah and Yom Kippur the Holy One of Blessing remembers Yisrael for good, and only on Chanukah Yisrael sees the good in the mind and in thoughts (intellectually). This is because the expression "eyes of the congregation" is explained by Rashi z"l as "sages of the congregation" (see Rashi on Bamidbar 15:24) and therefore in Chanukah, [the miracle is celebrated] by lights, since this is an expression of seeing/vision, and after that Purim [the miracle is celebrated] in speaking, since we read the Megilah, and on Pesach [the miracle is celebrated] in deed, which is eating matzah. And therefore Chanukah is [celebrated using] vision, and is on the month of Kislev, connected to "the inhabitants of Cnaan saw" (Gen. 50:11), which teaches regarding seeing.

Commentary

The Canaanite inhabitants of the land recognized the mourning of the Egyptians at the threshing floor of Atad, leading to the naming of the area as Avel Mitzrayim, with references to the Emorites under Sichon and Og also being considered as Canaanites. The location on the East Bank of the Jordan River was significant in this context, with the term "East Bank" and "West Bank" being used by different groups based on their perspective of the Jordan River.

Chizkuni, Genesis 50:11:1

וירא יושב הארץ הכנעני, “the inhabitants of the land of the Canaanite tribes “saw;” the reference is to the Emorites under Sichon and to the ones under Og. They also called themselves “Canaanites.” Rashi explains thus in the Book of Numbers and in the Book of Judges and on several occasions.

Chizkuni, Genesis 50:11:2

אשר בעבר הירדן, “whose habitat is on the East Bank of the river Jordan.” These Kings had seen the mourning being observed at the threshing ground of Atad (verse 10) which was located on Canaanite land on the East Bank. Just as the inhabitants of the land of Canaan proper called that region “East Bank,” in the days of Joshua who settled the Israelites on the West Bank, so the people residing on the East Bank called the area across the Jordan “West Bank. We have proof of this in Numbers 32,19: כי לא ננחל אתם מעבר לירדן והלאה כי באה נחלתנו מעבר לירדן מזרחה, “for we will not inherit with them on the other side of the Jordan because our inheritance has fallen to us on this side of the Jordan eastwards.”

JPS 1985 Footnotes, Genesis 50:2

Interpreted as “the mourning of the Egyptians.”

Rashbam on Genesis 50:11:1

וירא יושב הארץ הכנעני, as if the Torah had written וירא הכנעני יושב הארץ, “the Canaanite inhabitants of the land realised, etc.”

Rav Hirsch on Torah, Genesis 50:11:1

Also ein Grenzort des kanaanitischen Landes verewigte mit seinem Namen die Anerkennung, die ein jüdischer Stammvater in der Fremde gefunden hatte.

Steinsaltz on Genesis 50:11

The inhabitants of the land, the Canaanites, who were unaware of the reason for this great convoy, saw the mourning at the threshing floor of Atad, and they said: This is a substantial mourning [ evel ] for Egypt [ mitzrayim ]. Therefore, it was called, either the entire inhabited area or this specific location which subsequently became a city, Avel Mitzrayim, which is beyond the Jordan.

Midrash

Jacob's children embalmed him and brought him to the land of Israel, where the Canaanites surrounded his coffin in mourning. They observed a seven-day mourning period, which is a tradition that corresponds to the seven days of feasting on a joyous occasion. Joseph fulfilled his father's wish to be buried in the Cave of Machpelah, and the Egyptians who showed kindness to Jacob were rewarded with a place of burial. The Canaanites spared from punishment due to their kindness were compared to the Israelites, who perform kindness with both prominent and common people.

Bereshit Rabbah 100:6

“They came to the threshing floor of Atad that is beyond the Jordan, and they lamented a very great and substantial lament there and observed mourning for his father for seven days” (Genesis 50:10). “The inhabitants of the land, the Canaanites, saw the mourning at the threshing floor of Atad, and they said: This is a substantial mourning for Egypt. Therefore, he called it Avel Mitzrayim, which is beyond the Jordan” (Genesis 50:11). “They came to the threshing floor…” – Rabbi Shmuel bar Naḥman said: We have reviewed the entire Bible and did not find a place whose name is Atad. Is there a threshing floor for a thorn bush [atad]? Rather, these were the Canaanites. It teaches that they were fit to be trampled like a thorn bush. By what merit were they spared? It is due to the kindness that they performed with Jacob our patriarch. What kindness did they perform? Rabbi Elazar said: They untied the belt of their loins. (They allowed their garments to hang down, which is inappropriate for labor or battle, as a sign of mourning.) Reish Lakish said: They untied the ties of their packs. Rabbi Yehuda bar Shalom said: They pointed with their finger and said: “This is a substantial mourning for Egypt.” The Rabbis said: They straightened their postures. (This was a sign of respect (Matnot Kehuna). Alternatively, they stretched themselves in order to see Jacob’s bier (Maharzu). ) The matters can be inferred a fortiori: If these, who did not move, neither with their hands nor with their feet, but merely because they pointed with their finger, were delivered from punishment, Israel, who perform kindness with their prominent ones and their common ones, with their hands and with their feet, all the more so. Rabbi Abahu said: Those seventy days between missive and missive (The first missive called for the utter destruction of the Jewish people (Esther 3:12), and the second missive allowed the Jews to assemble and defend themselves (Esther 8:9).) correspond to the seventy days that the Egyptians performed kindness with Jacob our patriarch. (Jacob’s merit saved the Jews from destruction, but this merit was suspended for seventy days, corresponding to the days on which the Egyptians mourned Jacob. )

Midrash Tanchuma Buber, Vayechi 18:1

{Another interpretation (of Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM.} [(Gen. 50:12:) SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM.] What did they do? They embalmed him and brought him up < to the land of Israel >. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:29 (= pp. 1228-1229 in the Theodor-Albeck edition); Sot. 13a.) What is written (in Gen. 50:10)? WHEN THEY CAME TO THE THORNBUSH THRESHING FLOOR. (THE THORNBUSH THRESHING FLOOR is usually regarded as a proper name, i.e., as GOREN HA’ATAD.) Is there a threshing floor for thorns, as it says: TO THE THORNBUSH THRESHING FLOOR? It is simply that these were Canaanites who had taken their crowns and surrounded Jacob's coffin, as a threshing floor when one surrounds it with thorns. R. Eliezer says: When they saw the coffin of our father Jacob, they undid the girdles on their waists and < so > showed honor to our father Jacob. (Gen. R. 100(101):6; ySot. 1:10(17b).) R. Samuel bar Nahman said: They undid their finger joints; and our masters say: They pointed the finger at Jacob's coffin and said (in Gen. 50:11): THIS IS A SOLEMN MOURNING FOR THE EGYPTIANS. For this reason the Holy One gave them a threshing floor. (A sign of fruitfulness in what had been unfruitful, a mere thornbush threshing floor.) (Gen. 50:10:) AND HE CARRIED OUT SEVEN DAYS OF MOURNING FOR HIS FATHER. From here we learn that the time for mourning is seven days. They also give evidence for it from here (in Lev. 8:33): AND YOU SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS. And why do they carry out seven days of mourning rites? < It > corresponds to the seven days of feasting (on a joyous occasion). The Holy One said to them: In this world you have exhibited sorrow in the company of this righteous man and observed a seven-day mourning for him. In the world to come I am turning this mourning into feasting, as stated (in Jer. 31:13): FOR I WILL TURN THEIR MOURNING INTO JOY, COMFORT THEM, AND CHEER THEM IN THEIR GRIEF. Then, just as I comfort them, so I will give comfort to Zion, as stated (in Is. 51:3): TRULY THE LORD HAS COMFORTED ZION; HE HAS COMFORTED ALL ITS RUINS. HE HAS ALSO MADE ITS DESERT LIKE EDEN AND ITS DRY PLAIN LIKE THE GARDEN OF THE LORD. JOY AND REJOICING SHALL BE FOUND IN IT, THANKSGIVING AND THE SOUND OF MUSIC.

Pirkei DeRabbi Eliezer 39:13

Rabbi Eliezer said: In the hour of the death of Jacob he called to his son Joseph, and said to him: O my son! Swear to me by the covenant of circumcision that thou wilt take me up to the burial-place of my fathers in the land of Canaan to the Cave of Machpelah. The ancients used to swear by the covenant of circumcision prior to the giving of the Torah, as it is said, "Put, I pray thee, thy hand under my thigh" (Gen. 47:29), and "he sware unto him" (Gen. 47:31). He kept (the oath) and did (accordingly), as it is said, "And he said, Swear unto me" (ibid.). And all the mighty men of the kingdom went up with him to bury him, and to show loving-kindness to Jacob his father, as it is said, "And Joseph went up to bury his father" (Gen. 50:7). The camp of Israel numbered 5040 (people). All the (people of the) land were bringing food on account of the famine to the camp of Joseph. The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant, I also will give you your reward, and also unto your children in this world. When the Egyptians died in the Reed Sea they did not die in the water, but they were deemed worthy to be buried in the earth. The Holy One, blessed be He, said to them: Ye have submitted yourselves to the divine punishment; I also will give you a place of burial, as it is said, "Thou stretchedst forth thy right hand, the earth swallowed them" (Ex. 15:12).

Quoting Commentary

Rashi explains that Lot feared being regarded as wicked when compared to Abraham, similar to the woman of Zarefath feeling sinful in the presence of Elijah. Tur HaArokh illustrates the fulfillment of nations serving Jacob at his funeral, while I Believe emphasizes the vulnerability of the Israelites in Egypt despite Joseph's power. The attention the Egyptians gave to death is highlighted, with Chizkuni noting the significance of Canaanite tribes honoring Jacob during his burial.

Chizkuni, Genesis 10:15:1

וכנען ילד את צידון, “Canaan sired Tzidon;” Canaan sired a total of 11 sons. After having listed all their names, the Torah continues with describing how they dispersed over different regions, and that one of them split into two nations, thus making a total of 12 Canaanite tribes. This is comparable in Jewish history to the tribe of Joseph being made up of Menashe and Ephrayim, who on most occasions appear independently whenever the tribe of Levi is not included in the count of the Jewish tribes. Moses refers only to seven Canaanite tribes; the six which were historically significant he names separately, attributing their genealogy to their founding father Canaan. The reason why they deserved this honorable mention is that when the brotherstook their father Yaakov to be buried in the cave of Machpelah, these Canaanite kings all paid honour to Yaakov the descendant of Avraham. (Genesis 50,11)

I Believe; A Weekly Reading of the Jewish Bible, Va'era; The Weighing of the Heart 10

The Torah notes the attention the Egyptians gave to death. At the end of Genesis, we read of how the Egyptians accompanied Joseph and his family in the funeral procession to bury Jacob. The Canaanites witnessed this and said, “The Egyptians are holding a solemn ceremony of mourning.” They named the place Abel Mizraim (Gen. 50:11). Note: they called it “the place of Egyptian mourning,” not Israelite mourning, despite the fact that it was for Jacob, a non-Egyptian. Then we read of how Joseph himself was embalmed and placed in a coffin in Egypt. In the Torah, only Joseph, and Jacob at Joseph’s request, are embalmed. So we have already been forewarned about the significance of death to the Egyptian mind.

I Believe; A Weekly Reading of the Jewish Bible, Vayehi; Family, Faith, and Freedom 5

The Torah is telling us an unexpected message here: the family is prior to all else, to the land, the nation, politics, economics, the pursuit of power, and the accumulation of wealth. From an external point of view, the impressive story is that Joseph reached the heights of power in Egypt, the Egyptians themselves mourned the death of his father Jacob and accompanied the family on their way to bury him, so that the Canaanites, seeing the entourage said, “The Egyptians are holding a solemn ceremony of mourning” (Gen. 50:11). But that is externality. When we turn the page and begin the book of Exodus, we discover that the position of the Israelites in Egypt was very vulnerable indeed, and all the power Joseph had centralised in the hands of Pharaoh would eventually be used against them.

Rashi on Genesis 19:19:1

פן תדבקני הרעה [I CANNOT ESCAPE TO THE MOUNTAIN,] LEST SOME EVIL CLEAVE UNTO ME — Whilst I was with the people of Sodom the Holy One, blessed be He, compared my deeds with the deeds of the people of my city and I seemed to be righteous and deserving to be saved. When, however, I come to the righteous man (i.e. Abraham whom Rashi 5:17 stated to be dwelling in the mountain) I must be regarded as wicked. Thus, too, did the woman of Zarefath say to Elijah, (1 Kings 17:18) “Art thou come to bring my sin in remembrance?” Before you came to me the Holy One, blessed be He, compared my doings with the doings of my people and I was regarded as a righteous woman amongst them, but now that you have come to me, in comparison with your deeds, I am wicked (Genesis 50:11).

Tur HaArokh, Genesis 27:29:1

יעבדוך עמים וישתחוו לך לאומים, “nations will serve you, and states will pay homage to you.” This promise/blessing was fulfilled at the threshing grounds of Atad, (Genesis 50,11) when the various Canaanite kings, and representatives all paid homage to Yaakov’s coffin as it was on the way to burial in the cave of Machpelah. According to tradition, these kings saluted Yaakov by placing their crowns on the fence of that threshing ground.

Talmud

Joseph had the merit to bury his father and none of his brothers was greater than he, showing the glory of the Lifegiver of the Worlds was with them. The Canaanites were saved by showing kindness at the mourning of Joseph, despite not doing any acts of kindness themselves. This serves as a lesson that even those who do not show kindness can still receive rewards from God, contrasting with the kindness shown by Israel towards their own people.

Jerusalem Talmud Sotah 1:10:2

HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. (Gen. rabba 100(7).) Rebbi Isaac said: The glory of the Lifegiver of the Worlds (The Sephardic pronunciation חַי follows Maimonides (Hilkhot Yesode Hatorah 2:9). Ashkenazic pronunciation follows the Biblical חֵי (Dan. 13:7). The Worlds are this world, the World to Come, and all other possible worlds He created.) was with them. It is written: “They came to the threshing place of the brambles. (Gen. 50:10.) ” (The same question, in the framework of a different sermon, in the Babli, 13a.) Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles. (Gen. 50:11.) ” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted (As a sign of mourning, to stay in their houses.) . Rebbi Simeon ben Laqish said, they undid the knots on their shoulders (Also a sign of mourning, not to appear in their togas.) . The rabbis said, they stood up (They translate “the inhabitants of the land” as: “those sitting on the earth”.) . Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. (The entire paragraph is a sermon in honor of the local burial society.) Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!

Tanakh

The Egyptians placed great importance on death as seen in the embalming of Yosef and Yaakov, which was a unique practice in the Torah. This emphasis on death is also evident in the solemn ceremony of mourning held by the Egyptians for Yaakov, highlighting their attention to funeral rituals and traditions (Covenant and Conversation Family Edition, Vaera, I; The Weighing of the Heart 21).

Covenant and Conversation Family Edition, Vaera, I; The Weighing of the Heart 21

The Torah notes the attention the Egyptians gave to death. At the end of Bereshit, we read of how the Egyptians accompanied Yosef and his family in the funeral procession to bury Yaakov. The Canaanites noted, “The Egyptians are holding a solemn ceremony of mourning” (Bereshit 50:11). Then we read of how Yosef himself was embalmed and placed in a coffin in Egypt. In the Torah, only Yosef, and Yaakov at Yosef’s request, are embalmed. This indicated the great significance of death to the Egyptian mind.

Targum

The Canaanites saw the mourning for Jacob at the threshing place of Atad and believed it to be a heavy mourning for Egypt, leading them to name the place Egypt's Mourning. In honor of Jacob, they loosened their belts and spread their hands, prompting Jacob to name the place Abel Mizraim on the other side of the Jordan.

Onkelos Genesis 50:11

The Canaanites who lived in the land saw the mourning in the threshing place of Atad, and they said, This is heavy mourning for Egypt. It was therefore named Egypt’s Mourning, which is on the other side of the Jordan.

Targum Jonathan on Genesis 50:11

And the inhabitants of the land of Kenaan beheld the mourning at the threshing floor of Atad, and they loosed the girdles of their loins in honour of Jakob, and spread forth their hands, and said, This is a mighty mourning of the Mizraee. Therefore he called the name of the, place Abel Mizraim, which is on the other side of Jardena.

וַיַּעֲשׂ֥וּ בָנָ֖יו ל֑וֹ כֵּ֖ן כַּאֲשֶׁ֥ר צִוָּֽם׃ 12 P Thus his sons did for him as he had instructed them.
Jacob's sons followed his specific instructions for his burial, including who should carry his bier and how they should be positioned around it. Joseph and Levi were excluded from carrying the bier, with Ephraim and Menashe serving as substitutes. This organization was later reflected in the encampment of the tribes in the wilderness, with each tribe following their father's instructions for their placement.

Commentary

Jacob's sons carried out his burial as he had instructed them, including specific instructions regarding who should and should not carry his bier, the positioning of his sons around the coffin, and the exclusion of Egyptians from this task. Joseph and Levi were not to carry the bier due to their future roles, with Ephraim and Menashe serving as substitutes. (Rabbeinu Bahya, Tze'enah Ure'enah)

Chizkuni, Genesis 50:12:1

כאשר צום, “as he had commanded them;” to do during his funeral.

Ibn Ezra on Genesis 50:12:1

AND HIS SONS DID UNTO HIM. That is: And behold his sons did as he commanded them, namely, carried him and buried him in the place that he commanded them to inter him. (Since the mourning described in verse 10 took place after the burial of Jacob we cannot interpret And his sons did unto him, etc., as a report of what happened after the mourning for Jacob. It is rather a report of what Jacob’s sons did for their father.)

Rabbeinu Bahya, Bereshit 50:12:1

כאשר צום, “as he had commanded them.” Yaakov had told his sons (compare Tanchuma Bamidbar 12) “be careful with my bier and do not allow any of the Canaanites to touch it. You should carry my bier according to the following procedure: ‘Yehudah, Issachar and Zevulun to the east; Reuven, Shimon and Gad from the south; Ephrayim, Menashe and Binyamin from the west; Dan, Asher and Naftali from the north.” Joseph was not to carry the bier as he was a king. Levi was not to carry the bier as in the future he was slated to carry G’d’s Holy Ark, and it is not fitting that anyone who carries the Ark of G’d should carry the ark of a dead person. Yaakov added that if his sons were to abide by his instructions G’d would reward them with flags in the desert. This is what our sages (Rashi on verse 13) referred to when they said that this is why the Torah reports: “his sons carried him;” his grandsons did not participate in that task.

Rashi on Genesis 50:12:1

כאשר צום AS HE COMMANDED THEM — What was it that he had commanded them? This you can gather from the next verse,

Rav Hirsch on Torah, Genesis 50:12:1

So weit gingen die Ägypter mit, sie gingen nicht mit hinüber in das Land Kanaan. Daher, und auch wohl um das Land der Philister zu umgehen, der Umweg bis zum Jordan. Von dort nahmen die Kinder allein die Leiche und bestatteten sie nach des Vaters Anordnung. Die ganze Begleitung wartete jenseits des Jordans, an der Grenze, bis nach vollendetem Begräbnis und begleitete dann Josef und die Brüder wieder nach Hause.

Steinsaltz on Genesis 50:12

His, Jacob’s, sons did to him just as he had commanded them.

Tur HaArokh, Genesis 50:12:1

ויעשו בניו לו כן כאשר צום, ”his sons did for him exactly in accordance with his instructions.” Rashi understands the emphasis in our verse as being the word בניו “his sons,” i.e. that his grandsons were not to be pallbearers. Some of these grandsons had been mothered by Canaanite women, and Yaakov did not want to be carried by them. If so, it seems hard to understand that Yaakov, while alive and much younger, had not forbidden his sons to marry such women, seeing that Avraham and Yitzchok had both been very concerned about this. Not only this, but Rashi himself on Genesis 38,2 where Yehudah’s marriage to the daughter of a “Canaanite” man by the name of Shua is reported, goes out of his way to explain that the word “Canaanite” in that verse is not an ethnic description but means: “a trader.” It is possible that among Yaakov’s grandchildren there were at least some who had been born to Canaanite mothers, such as “Sha-ul son of the Canaanite” in Genesis (adoptee of Shimon?) As to Rashi explaining that Ephrayim and Menashe acted as pallbearers in lieu of Levi and Joseph, although they too were grandsons of Yaakov, this is no problem, Yaakov having explicitly described both Ephrayim and Menashe as being just like Reuven and Shimon (his sons) in every respect. (Genesis 48,5)

Tze'enah Ure'enah, Vayechi 107

“As he had instructed them” [50:12]. The children carried Jacob, as Jacob had commanded them. First, he commanded that his grandchildren should not carry him, since several grandchildren were born from daughters of Canaan. He commanded that no Egyptian should carry the coffin. He also commanded that three children should walk along each side of the coffin. They walked alongside the coffin the same way the Tablets were carried. He commanded that the tribe of Levi should not carry Jacob’s coffin, because they would carry the Tablets, which are holy. Joseph should not carry him because he was a king. Menashe and Ephraim were the substitutes for Joseph and Levi. (Rashi, Genesis, 50:12.)

Midrash

Jacob commanded his sons before his death, instructing them to carry his bier with reverence and honor, specifying which sons should bear it from each direction. His sons followed his commands, carrying him to Canaan. The Midrash relates this to the organization of the tribes in the wilderness, with each tribe encamped according to their father's will. Moses initially worried about disputes, but God assured him that the tribes would recognize their dwellings themselves, as they had a protocol from Jacob. This organization was a reward for fulfilling their father's command, ensuring righteousness and harmony among the tribes.

Bamidbar Rabbah 2:8

“Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you. They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1). He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons. “His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference. Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’ When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners. “I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel. In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.”

Bereshit Rabbah 100:1

“Know that the Lord is God” (Psalms 100:3) – Rabbi Yehuda bar Simon and Rabbi Aḥa, Rabbi Yehuda bar Simon said: “Know that the Lord is God, He made us, and we did not [velo]” (Psalms 100:3) create ourselves, unlike Pharaoh, who said: “My river is mine and I made myself” (Ezekiel 29:3). Rabbi Aḥa said: “Know that the Lord is God, He made us and to Him [velo]” we devote ourselves. (The word velo can be written with an alef, in which case it means “and not,” or it can be written with a vav, in which case it means “and to Him.” Traditionally, the word velo in this verse is written with an alef but read as though it is written with a vav. Rabbi Yehuda’s interpretation is based on the spelling with an alef and Rabbi Aḥa’s interpretation is based on the spelling with a vav. ) “Jacob concluded commanding his sons, he drew his feet to the bed, and he expired, and he was gathered to his people” (Genesis 49:33). “Jacob concluded commanding his sons” – three commands were stated regarding the matter: (This phrase means that there are three verses (Genesis 49:29, 33, 50:12) that describe Jacob’s commands to his sons. The midrash will interpret this to mean that he issued three distinct commands, as explained in the next paragraph. Some commentaries assert that this phrase should not appear here in the text but rather at the beginning of the next paragraph, where the midrash explains what the three commands were (Matnot Kehuna; Yefeh To’ar). ) “He commanded them and said to them: I am to be gathered to my people” (Genesis 49:29) – if you merit for yourselves, you will merit me. (If you fulfill what I command, I will always be with you.) If not, when I depart from the world, I will go to my fathers, as it is stated: “I am to be gathered to my people” (Genesis 49:29). When he departed, immediately: “His sons did to him just as he commanded them” (Genesis 50:12) – they embalmed him and took him up [to Canaan] in his bier.

Bereshit Rabbah 100:2

“Jacob concluded commanding his sons.” “His sons did to him just as he commanded them” (Genesis 50:12). (These, in addition to Genesis 49:29, cited above, are the verses which mention Jacob’s commands to his sons. ) The first was regarding idol worship, just as it says: “Because he willingly followed an order” (Hosea 5:11). (The verse refers to following the orders of false prophets to engage in idolatry. ) The second was regarding blessing the Name, (This is a euphemism for blaspheming the name of God.) just as it says: “When he blasphemes the name he shall be put to death” (Leviticus 24:16). The third was regarding bearing the bier. He said to them: ‘Pay attention that no uncircumcised one will touch my bier, so as not to cause the Divine Presence to depart from upon me. Instead, act according to the following arrangement: Bear me, three from the north, three from the south, three from the east, three from the west. Just as you do for me, so you are destined to be arranged into four banners in the wilderness, with the Divine Presence in the center.’ Rabbeinu [Yehuda HaNasi] commanded three matters before his death. He said to them: ‘Do not eulogize me in the small towns, do not move my widow from my house, and those who tended to me during my lifetime shall tend to me in my death.’ Do not eulogize me in the small towns – because of dispute. (The towns would quarrel over which would eulogize him, and which villagers and townspeople would have to travel to the neighboring town. Alternatively, the towns would become crowded with the residents of the surrounding countryside. Rather, he wanted them to eulogize him only in the big cities. ) Do not move my widow from my house – is it not a baraita: A widow who said: ‘I do not wish to move from my husband’s house,’ the heirs cannot say to her: ‘Go to your father’s house and we will sustain you,’ but rather, they sustain her and provide her with residence in accordance with her standing. It is, rather, because it is typical for the Nasi to have all his belongings from the public, but this one, because he did not benefit from the public at all, that is why he said: ‘Do not move my widow from my house.’ (If Rabbi Yehuda HaNasi’s home had been provided by the public due to his position, his wife would not have been able to continue living there after his death. But since he lived in a private home, his wife had the right to remain there. ) Rabbi Dostai said: So they will not say to her that the house of the Nasi is dedicated to the office of the Nasi. (He commanded that his wife not be moved in order to demonstrate to the masses that his home had not been provided by the public. It was his private home and not a publicly-funded residence that would then belong to the next Nasi. ) ‘Those who tended to me during my lifetime shall tend to me in my death’ – Rabbi Ḥanina of Tzippori said: Like Yosei HaPinos and Yosei HaParti. Rabbi Ḥizkiya added two more: (He added two more commands that Rabbi Yehuda HaNasi issued before his death. ) ‘Do not put on me many shrouds’ and ‘Have my coffin be perforated to [be open to] the ground.’ Do not put on me many shrouds – because they attract maggots. Have my coffin be perforated to [be open to] the ground – due to decomposition. (This will cause the body to decompose faster, which is better for the soul.) The statement of Rabbi [Yehuda HaNasi] indicates: Not in the way that a person goes does he come. (When a person is resurrected, he does not arise dressed as he is when buried. If he would, Rabbi Yehuda HaNasi would have requested to be well dressed even if that would attract maggots. ) The statement of the Rabbis is that they say: As a person goes, so he comes. Rabbi Yoḥanan commanded and said: ‘Do not clothe me not in white and not in black, but in colored garments. If I am summoned to be with the righteous, the wicked will not know me. If I am summoned to be with the wicked, the righteous will not know me.’ (Rabbi Yoḥanan was not sure if he would be summoned with the righteous, who appear in white, or the wicked, who appear in black. He therefore asked to be buried in a different color so as to avoid a situation in which he was dressed in white but summoned with the wicked, which would be embarrassing, or a situation in which he was dressed in black but summoned with the righteous, which might appear as a distortion of Divine justice. ) Rabbi Yoshiya would command and say: ‘Clothe me in fine white garments.’ They said to him: ‘Your master said this, and you said that?’ (Rabbi Yoshiya was a disciple of Rabbi Yoḥanan. ) He said to them: ‘Need I be ashamed of my actions?’ Rabbi Yirmeya would command and say: ‘Clothe me in fine white garments, clothe me in socks. Place my staff in my hand and my sandals on my feet and place me adjacent to the road, so if I am summoned, I will arise prepared.’ That is what Rabbi Yona said in the name of Rabbi Ḥama: A man’s feet are his guarantors to bring him wherever he is summoned. (Some commentaries suggest that the words “that is what” should not appear in the text, as this is an independent statement, not connected to what preceded it. The meaning is that a person is destined to die in a particular location, and his feet will carry him there whether he likes it or not. See Sukka 53a. Thus, Jacob did not return to Canaan after the famine, as he was destined to die in Egypt (Etz Yosef). )

Bereshit Rabbah 100:3

“Joseph fell upon his father’s face, wept upon him, and kissed him” (Genesis 50:1). “Joseph commanded his servants, the physicians, to embalm his father. The physicians embalmed Israel” (Genesis 50:2). “Joseph fell…Joseph commanded his servants” – why did Joseph die before his brothers? Rabbi [Yehuda HaNasi] and the Rabbis, Rabbi [Yehuda HaNasi] said: Because he embalmed his father. The Holy One blessed be He said to him: ‘Was I not able to preserve My righteous one? Did I not say to him: “Do not fear [ti’re’i], worm of Jacob” (Isaiah 41:14) – worm, do not see [tiri] Jacob?’ (God had decided to ensure that Jacob’s body would not decay, so it was unnecessary for Joseph to embalm him. ) The Rabbis say: It was he [Jacob] who commanded them to embalm him. That is what is written: “His sons did to him [just as he commanded them]” (Genesis 50:12). According to the opinion of Rabbi [Yehuda HaNasi], it works out well. (It is understood why Joseph died before his brothers. ) According to the opinion of the Rabbis, [it is because] almost five times, Judah said: “Your servant, my father, your servant, my father” and Joseph heard and remained silent. (On four occasions, Judah referred to Jacob as Joseph’s servant, and Joseph remained silent: Genesis 44:24, 27, 30, 31. Additionally, on one occasion (Genesis 43:28) it is stated that the brothers referred to Jacob in this way in speaking to Joseph, although it is not explicitly stated that it was Judah who said it. )

Midrash Tanchuma Buber, Bamidbar 12:1

[(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS FOR THEIR FATHERS' HOUSE. This text is related] (to Job 36:3): I WILL FETCH MY KNOWLEDGE FROM AFAR, AND JUSTIFY MY MAKER. It was only necessary to say: "Each under his standard"; [under the banners shall the children of Israel camp.] (Tanh., Numb. 1:11; Numb. R. 2:8.) Then what is the significance of saying (in Numb. 2:2:) WITH HIS STANDARD, UNDER THE BANNERS [FOR THEIR FATHERS' HOUSE]. Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30): WHEN I SLEEP WITH MY ANCESTORS, YOU ARE TO TAKE ME UP FROM EGYPT AND BURY ME IN THEIR GRAVE. He went around to all his sons, blessed them, and gave them a charge. He said to them: When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken from the daughters of Canaan. (Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage.) And so it says (in Gen. 50:12-13): SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM, [IN THAT HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN]. His children, but not his grandchildren (who were forbidden to touch the bier)! {(Gen. 50:13): IN THAT HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN.} How did he charge them? He said to them: Judah, Issachar, and Zebulun shall carry my bier on the east; Reuben, Simeon, and Gad, on the south; Ephraim, Manasseh, and Benjamin, on the west; Dan, Asher, and Naphtali, on the north. Joseph is not to carry , because he is a king; but you must impart honor to him. Nor is Levi to carry. Why? Because he carries the ark (aron), and whoever carries the ark of the One who Lives Forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One is going to have you encamp by the various standards. When he passed away, they carried him just as he had charged them. It is so stated (in Numb. 5:12): SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM. What is written next (in vs. 13)? HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN, when Israel went forth from Egypt. The Holy One said: Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards. Immediately the Holy One said to Moses: Make those standards for my name. Immediately Moses began to be concerned. He said: There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the east, they will say: It is impossible for us to encamp anywhere but in the south. And so each and every tribe like that one. The Holy One said to him: [What concern is that to you?] They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements (Gk.: taxeis.) in their hands. Just as they have taken positions around his bier, so let them take positions around the Tabernacle. Where is it shown? Where it is stated (in Numb. 2:2): EACH WITH HIS STANDARD, UNDER THE BANNERS [FOR THEIR FATHERS' HOUSE].

Midrash Tanchuma Buber, Vayechi 18:1

{Another interpretation (of Gen. 49:28): AND THIS IS WHAT THEIR FATHER SPOKE TO THEM.} [(Gen. 50:12:) SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM.] What did they do? They embalmed him and brought him up < to the land of Israel >. (Tanh., Gen. 12:17; Gen. R. 97, New Version, on 49:29 (= pp. 1228-1229 in the Theodor-Albeck edition); Sot. 13a.) What is written (in Gen. 50:10)? WHEN THEY CAME TO THE THORNBUSH THRESHING FLOOR. (THE THORNBUSH THRESHING FLOOR is usually regarded as a proper name, i.e., as GOREN HA’ATAD.) Is there a threshing floor for thorns, as it says: TO THE THORNBUSH THRESHING FLOOR? It is simply that these were Canaanites who had taken their crowns and surrounded Jacob's coffin, as a threshing floor when one surrounds it with thorns. R. Eliezer says: When they saw the coffin of our father Jacob, they undid the girdles on their waists and < so > showed honor to our father Jacob. (Gen. R. 100(101):6; ySot. 1:10(17b).) R. Samuel bar Nahman said: They undid their finger joints; and our masters say: They pointed the finger at Jacob's coffin and said (in Gen. 50:11): THIS IS A SOLEMN MOURNING FOR THE EGYPTIANS. For this reason the Holy One gave them a threshing floor. (A sign of fruitfulness in what had been unfruitful, a mere thornbush threshing floor.) (Gen. 50:10:) AND HE CARRIED OUT SEVEN DAYS OF MOURNING FOR HIS FATHER. From here we learn that the time for mourning is seven days. They also give evidence for it from here (in Lev. 8:33): AND YOU SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS. And why do they carry out seven days of mourning rites? < It > corresponds to the seven days of feasting (on a joyous occasion). The Holy One said to them: In this world you have exhibited sorrow in the company of this righteous man and observed a seven-day mourning for him. In the world to come I am turning this mourning into feasting, as stated (in Jer. 31:13): FOR I WILL TURN THEIR MOURNING INTO JOY, COMFORT THEM, AND CHEER THEM IN THEIR GRIEF. Then, just as I comfort them, so I will give comfort to Zion, as stated (in Is. 51:3): TRULY THE LORD HAS COMFORTED ZION; HE HAS COMFORTED ALL ITS RUINS. HE HAS ALSO MADE ITS DESERT LIKE EDEN AND ITS DRY PLAIN LIKE THE GARDEN OF THE LORD. JOY AND REJOICING SHALL BE FOUND IN IT, THANKSGIVING AND THE SOUND OF MUSIC.

Midrash Tanchuma Buber, Vayechi 7:1

(Gen. 47:30:) WHEN I SLEEP WITH MY ANCESTORS. Jacob said to Joseph: If you do for me as I tell you, well and good; but, if not, my soul shall depart from me. He said to him: I am doing so for you! He said to him (in vs. 31): SWEAR < … >! AND HE SWORE TO HIM. When he had departed, what is written (in Gen. 50:12)? SO HIS CHILDREN DID FOR HIM [JUST] AS HE HAD COMMANDED THEM. The Holy One said: In this world death does not allow one to rejoice, but in the world to come (according to Is. 25:8): HE WILL SWALLOW UP DEATH FOREVER…. When death departs, what is written (Is. 65:19)? I WILL ALSO SHOUT FOR JOY IN JERUSALEM AND REJOICE IN MY PEOPLE. THEN NEVER AGAIN SHALL BE HEARD THERE THE SOUND OF WEEPING AND THE SOUND OF CRYING OUT.

Midrash Tanchuma, Bamidbar 12:1

(Numb. 2:2:) “Each with his standard, under the banners for their fathers' house.” [This text is related] (to Job 36:3), “I will fetch my knowledge from afar, and justify my maker.” It was only necessary to say, "under the banners shall the Children of Israel camp. (Numb. R. 2:8.) Then what is the significance of saying (in Numb. 2:2), “under the banners [for their fathers' house].” Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30), “When I sleep with my ancestors, you are to take me up from Egypt and bury me in their grave.” He went around to all his sons, blessed them, and gave them a charge. He said to them, “When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken [wives] from the daughters of Canaan. (Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage.) And so it says (in Gen. 50:12-13), “So his children did for him just as he had commanded them. And his children brought him up to the land of Canaan.” His children, but not his grandchildren (who were forbidden to touch the bier)! How did he charge them? He said to them, “Judah, Issachar, and Zebulun shall carry my bier on the East; Reuben, Simeon, and Gad, on the South; Ephraim, Manasseh, and Benjamin, on the West; Dan, Asher, and Naphtali, on the North. Joseph is not to carry [at all], because he is a king; and you must impart honor to him. Nor is Levi to carry. Why? Because he will carry the ark (aron), and whoever carries the ark of the One who lives forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One, blessed be He, is going to have you encamp by the various standards.” When he passed away, they carried him just as he had charged them. It is so stated (in Gen. 50:12), “So his children did for him just as he had commanded them.” What is written next (in vs. 13)? “And his children brought him up to the land of Canaan.” When Israel went forth from Egypt, the Holy One, blessed be He, said, “Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards.” Immediately the Holy One, blessed be He, said to Moses, “Make those standards for my name.” Immediately Moses began to be concerned. He said, “There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the East, they will say, ‘It is impossible for us to encamp anywhere but in the South.’ And so each and every tribe [would act] like that one.” The Holy One, blessed be He, said to him, “What concern is that to you? They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements (Gk.: taxeis.) in their hands. Just as they have taken positions around his bier, so let them take positions around the tabernacle.” Where is it shown? Where it is stated (in Numb. 2:2), “Each with his standard, under the banners [for their fathers' house].” How were they encamped? The Levites camped around the tabernacle of witness, with Moses, Aaron, and his children on the East. (See Numb. R. 2:10.) It is so stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children.” And adjacent to them were Judah, Issachar, and Zebulun. Hence they said, “Fortunate is the righteous person and fortunate are his neighbors.” (Suk. 56b. See below, Numb. 5:8.) This refers to the three tribes (rt.: shbt) which were adjacent to Moses and Aaron. (Gen. R. 3:13; Numb. R. 3:12.) They became great in the Torah, as stated (in Gen. 49:10), “The scepter (shbt) shall not depart from Judah, nor the inscriber from between his feet.” In the case of Issachar it is written, (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times, (The midrash regards UNDERSTANDING as synonymous with Torah.) to know what Israel should do; their heads numbered two hundred and all their kindred under their command ('al pihem),” because they harmonize law (halakhah) at their command ('al pihem). [Of Zebulun it is written] (in Jud. 5:14), “and from Zebulun those who wield the scribal pen.” Because they were neighbors [of Torah, embodied by Moses] they all became children of Torah (i.e., Torah scholars). Now on the South were the Children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say, “Woe to the wicked person; and woe to his neighbor.” (Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7.) These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32), “And the earth opened its mouth and swallowed them, their households, every person that belonged to Korah, and their property.” On the West were the Children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them. And on the North were the Children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. Seven clouds of glory were surrounding them, and this was their [method] of travel: There was a sign (Gk.: semeion.) for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35), “Rise up, O Lord, and may Your enemies be scattered.” Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast put them on it; and if [a person] had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him. (CF. Numb. R. 2:7.) And as signs for each and every prince there was a flag. (Lat. (from the Punic): mappa) And from them the empire learned to make a flag. There was also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. Until they were settled, they blew the trumpets. They traveled, and likewise the clouds [traveled over them]. Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. [When] they finished going to where it wanted them to camp, [since] that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. [When] clouds of glory stood still for them, they began putting [things] away in their tents where they were to rest. Then the cloud which was over the tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the Children of Kohath and the Children of Levi set up the tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21), “And they would set up the tabernacle before they came.” When they had set up the tabernacle, each and every one set up [camp] in his [proper] place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the tabernacle, until Moses had said (in Numb. 10:36), “Return, O Lord, to the myriad thousands of Israel.” Then the clouds of glory encompassed them. Moreover, the holy spirit says through Solomon (in Cant. 6:4), “You are as beautiful my darling, as (ke) tirzah.” What is the meaning of “ketirzah (ktrtsh, rt.: rtsh)?” That I am pleasing (mtrtsh, rt.: rtsh) to you. (Numb. R. 2:5.) Another interpretation (of Cant. 6:4), “Ketirzah" (rt.: rtsh) [means] just as you are pleasing (rt.: rtsh) to Me in the sacrifices. Thus it is stated (in Lev. 1:4), “And it shall be pleasing (rt.: rtsh) for Him to atone for him.” (Cant. 6:4, cont.,) “As comely as Jerusalem (yrushlym),” [means] like these ministering angels, in that they feared (rt.: yr') [Me] and were reconciled (rt.: shlm) to Me. (Ibid., cont.,) “Awesome as [hosts] with standards,” like the standards which I gave you. So when David sees [them], he says (in Ps. 147:20), “He has not done so for any nation,” only for it.

Midrash Tanchuma, Vayechi 17:1

Another comment on This is it that their father spoke unto them. and he charged them, and said unto them: “I am to be gathered unto my people” (Gen. 49:28–29). He said to them: If you are worthy, you will be inextricably linked to me (i.e.. they will be called the sons of Jacob), but if not, when I depart from this world, I will ascend to my fathers. Immediately upon his passing, His sons did unto him as he had commanded them (Gen. 50:12). What did they do? They embalmed him and carried him away. What is written there? And they came to the threshing floor of thorns (ibid., v. 10). Is there such a thing as a threshing floor of thorns? This verse alludes to the Canaanites, who took crowns and placed them about Jacob’s bier. What is more, when they saw Jacob’s bier they removed their girdles and paid homage to him.

Quoting Commentary

Each banner of the tribes of Israel had a different sign, corresponding to the colors of the stones in the breastplate of the high priest. Jacob had instructed his sons on how to carry his bier, with specific tribes assigned to each side, ensuring only his sons carried it to Canaan. Moses organized the encampment of the tribes around the Tabernacle based on how they had carried Jacob's bier, as instructed by God.

Rabbeinu Bahya, Bamidbar 2:2:12

A Midrashic approach found in Tanchuma Bamidbar 12: the reason the Torah speaks of איש על דגלו באותות, is that Yaakov had already told each of his sons what would be inscribed on their respective banners. He had commanded them that when he died none of the Egyptians and none of his grandchildren should touch his bier, seeing that among the latter there was someone of Canaanitic descent. This is the meaning of Genesis 50,12-13: “his sons did just as he had commanded them; his sons carried him all the way up to the land of Canaan.” The reason that the Torah twice wrote the line “his sons, etc.,” is to inform us that only his sons and no one else participated in carrying the casket in which Yaakov was being transported. He had instructed them that Yehudah, Issachar, and Zevulun were to support the eastern side of the casket, that Reuven, Shimon, and Gad were to support the southern side of the casket. Ephrayim, Menashe, and Binyamin were to carry the western side of the casket, whereas Dan, Asher, and Naftali were to carry the northern end of it. Joseph was not to carry any part of it seeing he was a king. Levi was not to carry any part of it seeing he was slated to carry the Holy Ark. It would not be appropriate that someone who would carry the Holy Ark should defile himself by carrying a casket. [Ephrayim and Menashe, though technically grandchildren, had been described by their grandfather as “like Reuven and Shimon,” i.e. as children (compare Genesis 48,5). Ed.] Yaakov had said that “if you will carry my casket in accordance with my instructions, then G’d will provide you each with flags in the desert. Now Moses made certain that the arrangement of who was going to encamp in which order around the Tabernacle would correspond to the order in which the tribes had carried Yaakov’s bier so that there would be no disagreements. G’d had told him that he would not have to figure out whom to place where as the matter had been arranged already by their patriarch Yaakov.

Rashi on Numbers 2:2:1

באתת [EVERY MAN OF THE CHILDREN OF ISRAEL SHALL ENCAMP BY HIS OWN STANDARD] WITH THE SIGNS [OF THEIR FATHERS’ HOUSES] — Each banner shall have a different sign — a piece of coloured cloth hanging on it, the colour of the one not being the same as the colour of another, but the colour of each tribe shall be like that of his stone that is fixed in the breastplate (of. Exodus 28:21), and by this means everybody will be able to recognise his banner . Another explanation of באתת לבית אבתם is: by the signs (i.e., following the signs) which their father Jacob gave them severally when they carried him out from Egypt, as it is said, (Genesis 50:12) “And his sons did unto him exactly as he had commanded them”. For he had commanded that Judah, Issachar and Zebulun should carry him, having their position at the east side of the bier, Reuben, Simeon and Gad at the south side, etc., — as it is related in Tanchuma on this section (Midrash Tanchuma, Bamidbar 12; cf. Rashi on Genesis 50:12).

Targum

The sons of Jacob carried out his instructions as he had instructed them to do (Onkelos Genesis 50:12; Targum Jonathan on Genesis 50:12).

Onkelos Genesis 50:12

His sons did for him as he commanded them.

Targum Jonathan on Genesis 50:12

And his sons did for him as he had commanded them.

וַיִּשְׂא֨וּ אֹת֤וֹ בָנָיו֙ אַ֣רְצָה כְּנַ֔עַן וַיִּקְבְּר֣וּ אֹת֔וֹ בִּמְעָרַ֖ת שְׂדֵ֣ה הַמַּכְפֵּלָ֑ה אֲשֶׁ֣ר קָנָה֩ אַבְרָהָ֨ם אֶת־הַשָּׂדֶ֜ה לַאֲחֻזַּת־קֶ֗בֶר מֵאֵ֛ת עֶפְרֹ֥ן הַחִתִּ֖י עַל־פְּנֵ֥י מַמְרֵֽא׃ 13 P His sons carried him to the land of Canaan, and buried him in the cave of the field of Machpelah, the field near Mamre, which Abraham had bought for a burial site from Ephron the Hittite.
Jacob's sons, excluding Levi and Joseph, carried his body to be buried in Canaan as per his instructions, with Ephraim and Manasseh participating. Judah's wife was considered a Canaanite due to her father being a trader. The Talmud explains that Joseph was chosen to bury Jacob to honor him, while the Targum recounts how Esau tried to prevent Jacob's burial in the cave of Machpelah.

Commentary

Jacob's sons, not grandsons, carried his body to be buried in Canaan, following Jacob's instructions not to be carried by an Egyptian or his own sons due to their Canaanite lineage. Levi and Joseph were not among the pallbearers, as Levi would later carry the Holy Ark and Joseph was a king. Ephraim and Manasseh, who were princes, were allowed to participate. The Talmud explains that Judah's wife was considered a Canaanite due to her father being a trader, not necessarily of Canaanite descent. Additionally, Moses, a Levite, was able to carry Joseph's coffin at the Exodus as it was believed to carry itself, similar to the Holy Ark.

Chizkuni, Genesis 50:13:1

וישאו אותו בניו, “His sons carried him, etc;” only his sons, not any of his grandsons as they had Canaanite mothers. We have read in the Talmud tractate Pessachim folio 50, “are we to assume that Yehudah’s wife (Genesis 38,2) was really a Canaanite, in spite of the fact that Avraham had gone to great length to insure that Eliezer would not select a Canaanite wife for his son Yitzchok? (Genesis 24,3 Yitzchok) Yitzchok had similarly instructed his son Yaakov. The answer given by the Talmud is that the word Canaanite also means: “trader,” and that the Torah told us in Genesis 38,2 that Yehudah’s wife was the daughter of a well known trader, named Shua. If you were to counter how this can be squared with the opinion expressed on Genesis 37,35 where we read about Yaakov’s “sons and daughters all trying to comfort Yaakov over the disappearance and presumed death of Joseph,” that all of Yaakov’s sons had twin girls born with them, so why did Yehudah not marry one of them or a granddaughter of Yaakov? We must assume that all of these twin daughters died prematurely so that the sons of Yaakov had no other option but to marry Canaanite girls. To the additional question why they could not at least have married the children of Shimon of whom we know that he had a son by a Canaanite woman (Genesis 46,10)? B‘reshit Rabbah 80,10 suggests that Shaul borne to Shimon was actually a son of Sh’chem who had raped Dinah; one opinion offered is that Shimon buried that offspring in the land of Canaan before the brothers descended to Egypt and that this is why he is referred to as son of a Canaanite. Getting back to the question why the grandsons of Yaakov were not part of the pall bearers, of the grandfather; Joseph did not wish to do anything that could arouse jealousies among them, some being biologically qualified others not; seeing that no one would be jealous of Ephrayim and Menashe who were princes, he did not object to their being pall bearers. (They would also be founding fathers of tribes in the future) Moreover, Rashi says that Levi was not among the pall bearers, as he would be carrying the Holy Ark. More questions are raised as to how Moses could carry the coffin of Joseph at the Exodus, seeing that he too was a Levite. A suggestion is offered that Joseph’s coffin, similar to the Holy Ark, did not actually need pall bearers as it carried itself, similar to the Holy Ark which is described as carrying its bearers. (based on a verse in Psalms 80,2: כצאן יוסף יושב הכרובים, (Compare more about this in Moshav z’keynim)

Rashi on Genesis 50:13:1

וישאו אותו בניו AND HIS SONS BORE HIM — His sons and not his grandsons. For thus, indeed, he had commanded them: “My bier shall not be borne by an Egyptian, nor by one of your sons because they are children of Canaanite women, but you alone shall bear it He likewise assigned them their positions, namely, three on the east-side and an equal number on the other three sides of the bier. In the same order in which later on the camps marched through the wilderness bearing their several banners they were arranged here. But the 12 tribes that formed these four divisions did not include Levi or Joseph, for Jacob had said, “Levi shall not carry my bier because he is destined to carry the holy Ark; Joseph shall not carry it because he is a king, but Manasseh and Ephraim shall take their places”. And, it is to this that Scripture refers when it says, (Numbers 2:2) “every man [shall pitch] by his own banner according to the signs” — meaning according to the sign (i.e. indication of position) which their father individually gave them with regard to carrying his bier (Midrash Tanchuma, Bamidbar 12).

Steinsaltz on Genesis 50:13

His sons conveyed him to the land of Canaan, and buried him in the cave of the field of Makhpela, which Abraham had bought with the field, as a burial portion, from Efron the Hitite, opposite Mamre.

Midrash

Jacob commanded his sons to carry his bier with reverence and honor, specifying which tribes were to bear it from each direction. Joseph and Levi were exempt from carrying the bier due to their roles as king and Ark bearer, respectively. This tradition of carrying Jacob's bier was later mirrored in the encampment of the Israelites around the Tabernacle, with each tribe assigned to a specific direction. The sons of Jacob followed his instructions precisely, leading to the establishment of the encampment under banners for their fathers' houses.

Bamidbar Rabbah 2:8

“Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you. They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1). He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons. “His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference. Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’ When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners. “I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel. In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.”

Ein Yaakov (Glick Edition), Sotah 1:48

And they mourned with a great and very sore lamentation. We are taught that even the very horses and asses joined in it. On arriving at the Cave of Machpelah, Esau once more protested, and said; Kiryatharbaa the same is Hebron." R. Isaac explained the meaning of the above name is that four pair were to be buried. Adam and Eve, Abraham and Sarah, Isaac and Rebekah. Jacob disposed of his share when he buried Leah in it, and the remaining one belongs to me." But thou didst sell thy share with thy birthright," remonstrated the sons of Jacob. "Nay," rejoined Esau, "that did not include my share in the burial-place." "Indeed it did," they argued, "for our father, just before he died, said (Gen. 1, 5) 'In my grave which I have bought for myself.'" In the land of Canaan, "Where are the title deeds?" demanded Esau. "In Egypt," they replied. "Then let some one go for them immediately. The swift-footed Naphthali concerning whom the passage says (Ib. 49, 21) Naphthali is a hind let loose; he giveth goodly words, started for the records. Hushim, the son of Dan, being deaf, asked what was the cause of the commotion. When he was told that Esau stopped the interment until the deed would be brought from Egypt. "And until Naphthali returns from Egypt my father shall be in disgrace?" remarked he. Thereupon he snatched up a club and smote Esau so hard that his eyes dropped out and fell upon the feet of Jacob, at which Jacob opened his eyes and grimly smiled. This is the meaning of the passage (Ps. 58, 10) The righteous shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked. In that moment Rebekah's prophecy was fulfilled (Gen. 27, 45) Why shall I be deprived also of you both in one day? For although they did not both die on the same day, both were nevertheless buried on the same day. Is it then possible that if Joseph would not have attended to the burial of his father, that his brothers would not have done it? Behold the passage says (Gen. 50, 13) And his sons carried him into the land of Canaan, [hence all his children performed the duty?] Indeed they were ready to perform the duty. They said, however, let us leave this task to Joseph because his (Jacob's honor will be greater when he is attended by kings than by ordinary people.

Midrash Tanchuma Buber, Bamidbar 12:1

[(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS FOR THEIR FATHERS' HOUSE. This text is related] (to Job 36:3): I WILL FETCH MY KNOWLEDGE FROM AFAR, AND JUSTIFY MY MAKER. It was only necessary to say: "Each under his standard"; [under the banners shall the children of Israel camp.] (Tanh., Numb. 1:11; Numb. R. 2:8.) Then what is the significance of saying (in Numb. 2:2:) WITH HIS STANDARD, UNDER THE BANNERS [FOR THEIR FATHERS' HOUSE]. Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30): WHEN I SLEEP WITH MY ANCESTORS, YOU ARE TO TAKE ME UP FROM EGYPT AND BURY ME IN THEIR GRAVE. He went around to all his sons, blessed them, and gave them a charge. He said to them: When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken from the daughters of Canaan. (Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage.) And so it says (in Gen. 50:12-13): SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM, [IN THAT HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN]. His children, but not his grandchildren (who were forbidden to touch the bier)! {(Gen. 50:13): IN THAT HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN.} How did he charge them? He said to them: Judah, Issachar, and Zebulun shall carry my bier on the east; Reuben, Simeon, and Gad, on the south; Ephraim, Manasseh, and Benjamin, on the west; Dan, Asher, and Naphtali, on the north. Joseph is not to carry , because he is a king; but you must impart honor to him. Nor is Levi to carry. Why? Because he carries the ark (aron), and whoever carries the ark of the One who Lives Forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One is going to have you encamp by the various standards. When he passed away, they carried him just as he had charged them. It is so stated (in Numb. 5:12): SO HIS CHILDREN DID FOR HIM JUST AS HE HAD COMMANDED THEM. What is written next (in vs. 13)? HIS CHILDREN BROUGHT HIM UP TO THE LAND OF CANAAN, when Israel went forth from Egypt. The Holy One said: Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards. Immediately the Holy One said to Moses: Make those standards for my name. Immediately Moses began to be concerned. He said: There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the east, they will say: It is impossible for us to encamp anywhere but in the south. And so each and every tribe like that one. The Holy One said to him: [What concern is that to you?] They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements (Gk.: taxeis.) in their hands. Just as they have taken positions around his bier, so let them take positions around the Tabernacle. Where is it shown? Where it is stated (in Numb. 2:2): EACH WITH HIS STANDARD, UNDER THE BANNERS [FOR THEIR FATHERS' HOUSE].

Pirkei DeRabbi Eliezer 39:14

When they came to the Cave of Machpelah, Esau came against them || from Mount Horeb to stir up strife, saying: The Cave of Machpelah is mine. What did Joseph do? He sent Naphtali to subdue the constellations, and to go down to Egypt to bring up the perpetual deed which was between them, therefore it is said, "Naphtali is a hind let loose" (Gen. 49:21). Chushim, the son of Dan, had defective hearing and speech, and he said to them: Why are we sitting here? He was pointing (to Esau) with his finger. They said to him: Because this man will not let us bury our father Jacob. What did he do? He drew his sword and cut off Esau's head with the sword, and took the head into the Cave of Machpelah. And they sent his body to the land of his possession, to Mount Seir.

Musar

Isaac's birth of Jacob and Esau slowed the influence of the tree of knowledge, indicating evil can be rehabilitated. The pig will restore the crown to its Master, symbolizing future events when G–d will "slaughter" the angel of death and abolish the lethal aspect of Satan/Samael. The Jewish nation is called by the name of G–d, symbolized by the full name of Shem, unlike the half name of Satan.

Shenei Luchot HaBerit, Torah Shebikhtav, Chayei Sara, Torah Ohr 14

Isaac slowed the expansion of the influence of the tree of knowledge by means of the birth of the twins Jacob and Esau. This was an indication that even evil can be rehabilitated. Our sages phrased it thus: Esau's head reposes within the lap of Isaac; such is the mystery of how evil can be rehabilitated. The secret of how this happens was alluded to by our sages' explanation that the reason the pig is called חזיר, (from the root חזר to return) is that in the future it will restore the crown to its Master, as we know from Ovadiah 1,21 ועלו מושיעין בהר ציון … והיתה לה' המלוכה, "For the saviours will march up Mount Zion… and the kingdom will be G–d's." (cf. details in Kohelet Rabbah end section 1). All of these events will occur at the time when G–d will "slaughter" the angel of death. This is the plain meaning of Isaiah 25,8 בלע המות לנצח, "He will destroy death forever." This angel of death will then remain as a regular angel, since all the negative forces we know as קליפות are after all an outgrowth of a holy source. This is what was alluded to in the quote that the head of Esau reposes in Isaac's lap. When the head expands it becomes a symbol of impurity. The very name סמ-אל Samael, (Satan) reflects the dual nature of evil. On the one hand the name א-ל, G–d, is part of that definition, on the other hand the word סם represents the סם המות, lethal poison. In such a future the סם aspect of Satan/ Samael will be abolished. We, the Jewish nation however, are called by the name of G–d. Our sages interpreted Genesis 33,20 ויקרא לו א-ל א-לוהי ישראל, "He (G–d) called him (Jacob) El the G–d of Israel" (Megillah 18a, proving that the word לו could not refer to the altar Jacob had built). We have an allusion to this in Genesis 11,10 אלה תולדת שם, suggesting that we, his descendants, are all a "full name," not half a name such as סמא-ל.

Quoting Commentary

Onkelos translates "daughter of a Canaanite" as "traders," indicating the brothers did not marry Canaanite women. Rabbi Yehudah and Rabbi Nechemyah disagreed on whether the brothers married Canaanites or half sisters, with Ibn Ezra suggesting Yehudah's disloyal sons were a result of marrying a Canaanite. Rashi explains that Jacob didn't want Egyptians or grandsons born of Canaanite mothers to be pall bearers, and Ramban discusses the burial of Jacob and the significance of the cave of Machpelah, noting Esau's potential claim to the burial site.

Ramban on Genesis 49:29:1

BURY ME ‘EL AVOTHAI.’ With my fathers. This is the language of Rashi. However, Rashi did not explain the expression el hame’arah as meaning ‘with’ the cave. (Ramban’s intent is to point out that the word el in the second expression could not mean “with,” which confronts us with the difficulty of having the same word assume different meanings in the same verse. Ramban will suggest various ways of resolving this difficulty.) It is possible that the expression of this verse is concise [and should be understood as if it said], “Bury me and carry me to my fathers to the cave,” for so Jacob said, And thou shalt carry me out from Egypt, (Above, 47:30.) and it further says, And his sons carried him. (50:13.) It is possible that the word el serves here to indicate many meanings: (Since Ramban cites Scriptural references to justify each usage, he finds no difficulty in the fact that the word is used differently in the same verse.) Bury me ‘with’ my fathers, just as in the verse, And thou shalt not take a woman ‘el’ her sister, (Leviticus 18:18.) meaning “with her sister.” El hame’arah means “in the cave,” just as in the verses: ‘Ve’el’ (And in) the ark thou shalt put the testimony that I shall give thee; (Exodus 25:21.) Behold, he hath hidden himself ‘el’ (among) the baggage. (I Samuel 10:22.) Of similar usage is the expression, And after this, Abraham buried Sarah his wife ‘el’ (in) the cave. (Above, 23:19.) Rabbi Abraham ibn Ezra said that the meaning of the expression, Bury me (Kivru (bury me) is in the plural form.) with my fathers, is that the brothers should go with Joseph. Now Jacob really did not need to do that. However, he now commanded all of them to bury him in the cave, just as he had sworn Joseph, because he feared that Pharaoh might not give Joseph permission to leave the land lest he remain in his land [Canaan]. (Abarbanel comments that the reason Pharaoh sent a group of Egyptians to accompany the burial party was that he feared lest Joseph and his brothers be influenced by the attachment to Canaan demonstrated by their father in both life and death and decide to stay there.) Do you not see that it was necessary for Joseph to plead with the house of Pharaoh (Further, 50:4-5.) that they should request Pharaoh to let him go, and he answered, Go up, and bury thy father, as he made thee swear, (Ibid., Verse 6.) as he agreed to it only on account of the oath!

Ramban on Genesis 49:31:1

THERE THEY BURIED ISAAC AND REBEKAH. The reason for saying this rather than saying, “I buried,” was that Esau was with him at the burial of their father, (Above, 35:29.) and he did not wish to mention him now. Furthermore, [he did not mention Esau’s name] as he would have been forced to extend the account, saying, “there we buried Isaac, and there they buried his wife Rebekah,” since Jacob was not present at the burial of his mother. Now in his testament, Jacob mentioned the cave and those who were buried in it to his children on account of the eminence of the place so that they make a zealous effort to bury him there. Which Abraham bought with the field… for a possession of a burying-place. (Verse 30 here. To emphasize his thought on the eminence of the place, Ramban reverts to explain the preceding verse in the same light.) He said this in order to let it be known that Abraham commanded that that place be their burial ground as an everlasting possession. However, further on, when it says, And they buried him in the cave of the field of Machpelah, which Abraham bought with the field for a burying-place, (Further, 50:13.) the intent of the verse is to allude that the intention of the righteous one [Abraham] was completed with Jacob’s being buried there as he had bought it for the three of them, and no other person was to be buried there. It is for this reason that Joseph did not command that they bury him in the cave with his fathers. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai (Beshalach 19. See also Midrash Hagadol, ed. Shechter, end of Vayechi 25, and Notes. — The Mechilta is a Midrash on the Book of Exodus, the standard Mechilta is that of Rabbi Yishmael. Ramban here refers to another Mechilta, namely, that of Rabbi Shimon ben Yochai. That is why he specifies it by name.) that Joseph said to them: “And when you bring me up to the land of Canaan bury me anywhere you wish. I have received a tradition that I will not be buried with my fathers for no one is permitted there for burial except the three patriarchs and the three matriarchs, as it is said, There they buried Abraham, etc., and it further says, In my burying-place which I digged for me, (Further 50:5.) as he [Jacob] terminates [the group of people who are to be buried there]. It is possible that by saying, And there I buried Leah, Jacob hinted to them that he had already taken possession of the cave. This he said with respect to Esau, lest he and his children protest his [Jacob’s] being buried there by claiming that the cave is his as he was the firstborn and he is deserving of being buried with his ancestors. Now even though Esau had already left for another country, (Above, 36:6.) his sons might transport him from there, just as Jacob’s sons carried him. Jacob longed to be buried with his sacred ancestors and to be united with them in burial, and if Esau were to be buried there, Jacob could not be buried there for one burial-place does not serve two families. This is also the purport of his words, In my burying-place which I digged for me, (Further 50:5.) meaning that he had already dug the grave in order to take possession of it. This is also the reason that it says, And there went up with him both chariots and horsemen, (Further, 50:9.) as Joseph knew the presumptuousness of Esau and his sons. This is actually what occurred. We find in the Book of Chronicles of Joseph ben Gorion (The book is known as Josippon. This was an anonymous popular Hebrew medieval work containing the ancient history of the Jews. It was based in part upon the work of the historian Josephus. The story related here is told at length in Chapter 2.) and in other books of ancient history that Zepho the son of Eliphaz the son of Esau (Above, 36:11.) came and quarrelled with the children of Jacob concerning this burial, with the result that they waged war. But the power of Joseph prevailed, and they captured him together with his choice army, and they brought them to Egypt. There, Zepho remained in prison all the days of Joseph, but upon his death he escaped from there and went to the land of Compagna [in Italy] and there he ruled over the Caetheans in Rome, and ultimately was crowned [ruler] over the land of Italy. It was he who first reigned over Rome, and it was he who built the first and largest palace ever built in Rome. Our Rabbis also mentioned this matter of the quarrel (Sotah 13a.) with Esau at the cave. The verse which states here, And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father, (Further, 50:14. It would appear that Ramban wishes to finish his commentary on the entire book of Genesis with the death of Jacob (for reasons made clear further). Hence Ramban explains first the oath of Joseph, although it is not mentioned in Scripture till further on (at the end of Chapter 50), and then he reverts to Verse 33, (of the present Chapter 49), in order to explain the nature of the demise of the patriarch which mirrors as well the life of the hereafter, thus confirming the statement of the Sages: “Jacob our father did not die.” The Commentary thus ends on the high note of the deathlessness of the righteous.) alludes to the fact that not one of them died in the war or on the way, as the merit of the prophet Jacob and the merit of Joseph stood by those who went up with him. Joseph did not command that he be carried and buried now in the Land as his father had commanded, for the house of Pharaoh would not permit it since he was a source of honor to them. Furthermore, if his brothers and his father’s house were to accompany him, the people of the Land would rob and steal whatever they had, and it would not be respectful behavior for others to transport him there.

Tur HaArokh, Genesis 38:2:1

בת איש כנען, “daughter of a Canaanite named Shu’a.” Onkelos translates the word איש כנעני not as an ethnic description, but as the description given to “traders.” He wants to be sure that we know that none of the brothers married a Canaanite woman. This is the reason why the Torah singled out “Sha-ul, son of the Canaanite,” in 46,10 among the sons of Shimon as an exception. This subject has already been the subject of disagreement of Tannaim in the Mishnah, Rabbi Yehudah claiming that twin sisters had been born with all of the twelve brothers, enabling them to marry half sisters, whereas Rabbi Nechemyah holds that the brothers other than Joseph, married Canaanite women. Rabbi Yehudah is forced to have the brothers marry half sisters, something permitted to Israelites before the Torah was given, whereas according to Rabbi Nechemyah we would have to presume that all these twin sisters died before their husbands moved to Egypt, as otherwise, how come they are not included in the list of descendants of Yaakov who moved to Egypt? If we approach the subject logically, it is hard to understand how sons of Yaakov could marry women of a cursed nation such as the Canaanites. It is therefore most likely that Onkelos was correct in translating the word איש כנעני as “a prominent trader.” This would also account for the Torah writing ‘Yehudah saw there, etc.” Had this girl been an ethnic Canaanite, what was so special in Yehudah “seeing” her? They were a dime a dozen! She struck him as not belonging to the true inhabitants of that region. It is possible to understand Rabbi Nechemyah as not meaning that the brothers actually married ethnic Canaanites. He may only have wanted to dispute the opinion of Rabbi Yehudah that the brothers committed what was incest in terms of Torah legislation. Not only this, but half sisters from the same mother were also forbidden even before the Torah was given. There is little doubt that among the inhabitants of the land of Canaan there were also a minority of Moabites and Ammonites who did not belong to descendants of Canaan who had been cursed. Ibn Ezra writes that the reason Yehudah had sons who were not loyal to their father and grandfather’s tradition was that he had married a Canaanite, and that this was the reason they died so young. This was also the reason the Torah criticized Shimon for having sired Sha-ul from a Canaanite mother [not necessarily his wife, Ed.]. If not for this reason, why would the Torah have singled out the maternity of Sha-ul as the only one of Yaakov’s grandchildren? According to the approach of Ibn Ezra, we would have to understand the line: “Yehudah saw there the daughter of a prominent Canaanite, etc.,” as Yehudah taking an instant liking to that woman, much as Shimshon took an instant liking to the Philistine woman in Judges 14,1 something described by the prophet Samuel as “Shimshon descended to Timnatah, where he saw a woman of the daughters of the Philistines, etc.” According to Rashi’s commentary on Genesis 50,13 וישאו אותו בניו , that “Yaakov’s sons carried his bier,” the absence of mention of Yaakov’s grandsons as pall bearers is due to Yaakov having forbidden Egyptians to be pall bearers as well as his grandsons, seeing they had been born of Canaanite mothers. He had referred at least to Shelah son of Yehudah and a Canaanite, and Shau-l son of Shimon and a Canaanite. In order not to slight these grandsons, he precluded all of them from being his pall bearers. [Tanchumah on Numbers12 explains why also Joseph and Levi were excluded from that task. Ed.]

Talmud

The Gemara discusses why Joseph, and not his brothers, took care of their father Jacob's burial, concluding that the brothers allowed Joseph to do so because it would be more honorable for their father to be prepared for burial by royalty rather than common people (Sotah 13a:12).

Sotah 13a:12

The Gemara returns to discuss the involvement of Joseph and his brothers in the burial of their father: And if Joseph would not have dealt with the burial of Jacob, would his brothers not have dealt with it? But isn’t it written: “For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah” (Genesis 50:13)? Since it is evident that the brothers were involved in the burial, why did they not deal with Jacob’s burial needs from the outset? The Gemara answers: They said: Allow Joseph to take care of it, because there is more honor for our father to be prepared for burial by royalty than by common people [hedyotot].

Targum

Jacob's sons brought him to Canaan and buried him in the cave of Machpelah, which Abraham had purchased from Ephron the Hittite. Esau tried to prevent Joseph from burying Jacob there, but Naphtali intervened, beheading Esau and allowing Jacob to be buried in the cave. Esau's body was then buried in the double field by his sons.

Onkelos Genesis 50:13

His sons carried him to the land of Canaan, and buried him in the cave of the field of Machpeilah, which Avraham purchased along with the field, for a possession as a burial place, from Ephron, the Chittite, facing Mamrei.

Targum Jonathan on Genesis 50:13

But when his sons had brought him into the land of Kenaan, and the thing was heard by Esau the Wicked, he journeyed from the mountain of Gebala with many legions, and came to Hebron, and would not suffer Joseph to bury his father in the Double Cave. Then forthwith went Naphtali and ran, and went down to Mizraim, and came in that day, and brought the Instrument that Esau had written for Jakob his brother in the controversy of the Double Cave. And immediately he beckoned to Hushim the son of Dan, who unsheathed the sword and struck off the head of the Wicked Esau, and the head of Esau rolled into the midst of the cave, and rested upon the bosom of Izhak his father; and the sons of Esau buried his body in the double field, and afterward the sons of Jakob buried him in the cave of the double field; in the field which Abraham bought for an inheritance--sepulchre, of Ephron the Hitah, over against Mamre.

וַיָּ֨שׇׁב יוֹסֵ֤ף מִצְרַ֙יְמָה֙ ה֣וּא וְאֶחָ֔יו וְכׇל־הָעֹלִ֥ים אִתּ֖וֹ לִקְבֹּ֣ר אֶת־אָבִ֑יו אַחֲרֵ֖י קׇבְר֥וֹ אֶת־אָבִֽיו׃ 14 J After burying his father, Joseph returned to Egypt, he and his brothers and all who had gone up with him to bury his father.
After burying Jacob, Joseph and his family returned safely to Egypt with a royal escort, emphasizing the respect shown to Jacob during the burial. Joseph did not invite his brothers to dine with him after Jacob's death, causing them to fear his revenge, but they fabricated Jacob's dying wish for Joseph to forgive them. The mishna discusses Joseph's honor in burying his father Jacob, questioning the order of importance between Joseph's brothers and the Egyptians who accompanied him to the burial. Joseph's return to Egypt after burying Jacob shows that none of those who accompanied him died on the way.

Commentary

After burying Jacob, Joseph and all those who had gone with him returned to Egypt without mishap because they were engaged in a mitzvah. The Torah emphasizes the safe return of Joseph's family members and the Egyptians who accompanied them to Canaan, with Rashi explaining that the Egyptians gave precedence to Joseph and his brothers on the return journey due to the respect shown to Jacob during the burial. The mention of Joseph separately in the return journey may emphasize his fulfillment of his oath to his father, while those who waited to return until after the burial were safe, unlike those who had personal concerns in Canaan.

Da'at Zekenim on Genesis 50:14:1

הוא ואחיו וכל העולים אתו, “he and his brothers and all those accompanying him. When the procession left Egypt the Egyptians were at the head of the procession (verses 7 and 8) It appears that after the Egyptians had witnessed the honour bestowed on the bier carrying Yaakov, many crowned heads participating in paying him tribute, the Egyptians were impressed by this so that on the return journey Joseph and his brothers were given the honour of leading the procession.

HaKtav VeHaKabalah, Genesis 50:14:1

Yoseif … and all those. On the way to the burial the mourners are mentioned last (v. 8), whereas on the way back they are mentioned first. This is still the custom — on the way to the cemetery the mourners follow the others and on the way back they precede them.

Or HaChaim on Genesis 50:14:1

וכל העולים אתו, and all those who had gone up with him, etc. The Torah tells us that not a single person who had been part of the funeral cortege failed to return to Egypt. The reason was that they had all gone only in order to perform the מצוה of burying Joseph's father. None of them returned before he had completed participating in that deed. The Torah also wants to inform us that because they were all שלוחי מצוה, charged with the performance of a good deed, none of them encountered any mishap either while going or while returning (compare Pessachim 8).

Or HaChaim on Genesis 50:14:2

Alternatively, the Torah may be telling us something entirely different. When the Torah speaks separately of Joseph and all those who buried his father as returning to Egypt, and then repeats the words: "after he had buried his father," it may differentiate between those who waited with their return until after the burial and between those who used the opportunity to conduct whatever business they had in Canaan by joining the funeral cortege. The former all returned safe and sound without mishap because they were engaged in a מצוה. The people who were motivated by their personal concerns were not included in the statement that everybody returned without fail.

Rabbeinu Bahya, Bereshit 50:14:1

וכל העולים אתו, “and all those who had been going up with him.” This verse contains an allusion to the fierce fighting which preceded Yaakov’s burial in the cave of Machpelah. This is why it was necessary for the Torah to report that all of Joseph’s family returned to Egypt in peace. Not a single person who had engaged in honoring Yaakov by traveling to Canaan to bury him came to any harm. When the brothers had fought against Shechem and had subsequently been engaged in a battle with the Emorites they also did not sustain any casualties. To make this point, the Torah had written (Genesis 35,6) “Yaakov came to Luz which is in the land of Canaan,...he and all those with him.” The addition of these words at the end of the verse were also meant to hint that the family had not sustained any casualties.

Rabbeinu Bahya, Bereshit 50:14:2-3

אחרי קברו את אביו, “after they had buried his father.” Why did the Torah suddenly mention Joseph’s part in the burial when the Torah had already stated earlier that Joseph had gone up to bury his father? Moreover, when the Torah reported that “Yaakov’s sons carried his bier,” surely this included Joseph? The reason that the Torah reports Joseph’s return from that journey at this point may be so that people should not have any doubts about Joseph discharging his oath to his father. In order to make this point quite clear the Torah here describes the return of Joseph in terms which makes it sound as if the entire procession was Joseph’s doing exclusively. To make this point clear the Torah used the singular when reporting that Joseph קברו את אביו, as if to say: “Joseph personally and single-handedly buried his father.”

Rashi on Genesis 50:14:1

הוא ואחיו וכל העלים אתו HE AND HIS BRETHREN AND ALL THAT WENT UP WITH HIM — here, speaking of their return to Egypt, it mentions his brothers before the Egyptians who went with him whereas when speaking of their journey to Canaan to bury their father it mentions the Egyptians before his brothers, as it is said, (Genesis 50:7) “and with him went up all the servants of Pharaoh …” and afterwards it states (Genesis 50:8) “and all the house of Joseph and his brothers”. But the explanation is: because they (the Egyptians) saw how much respect the kings of Canaan paid to Jacob by hanging their crowns on his coffin they now treated them (the sons) with much respect and gave them precedence on the return journey (Sotah 13a).

Steinsaltz on Genesis 50:14

Joseph returned to Egypt, he, and his brothers, and all who went up with him to bury his father, after he had buried his father.

Tze'enah Ure'enah, Vayechi 108

“He and his brothers” [50:14]. Joseph and his brothers and all those who went with them returned home to Egypt. Rashi asks a question. Why did the verse first write about the brothers and then the Egyptians? Earlier in the portion it is written that the Egyptians went to bury Jacob. There, the brothers are mentioned afterward. The explanation is that the Egyptians saw how all the other kings hung their crowns on Jacob’s coffin. Thus, they also honored Jacob’s children and allowed them to go first on the way home. (Rashi, Genesis, 50:14.)

Midrash

Joseph did not invite his brothers to dine with him after Jacob's death, causing them to fear his revenge. Joseph went to the pit where his brothers had thrown him, reciting a blessing for being saved. The brothers fabricated Jacob's dying wish for Joseph to forgive them, emphasizing the importance of peace. Joseph wept at their suspicion, and his brothers offered themselves as slaves to him.

Bereshit Rabbah 100:8

“Joseph returned to Egypt, he, and his brothers, and everyone who went up with him to bury his father, after he buried his father. Joseph's brothers saw that their father had died, and they said: Perhaps Joseph will hate us, and will repay us for all the evil that we did to him” (Genesis 50:14-15). “Joseph returned to Egypt…” Rabbi Levi and Rabbi Yitzḥak, said: It is because he did not invite them to the meal. (Joseph did not invite his brothers to dine with him as he had before Jacob’s death. This led the brothers to think that he harbored enmity toward them and would want to take revenge against them. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. He said: ‘In the past, father would seat me above Judah, who is king, and above Reuben, who is firstborn. Now, it is improper for me to sit above them.’ But that is not what they said, but rather: “Perhaps Joseph will hate us.” Rabbi Yitzḥak said: He went and peered into that pit. (While in Canaan to bury Jacob, Joseph peered into the pit that his brothers had thrown him into and from which he was removed and sold into slavery. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. (He went to recite a blessing for having been saved from the snakes and scorpions that inhabited that pit (see Shabbat 22a; Bereshit Rabba 84:16). ) But that is not what they said, but rather: “Perhaps Joseph will hate us.” “They instructed to tell Joseph, saying: Your father instructed before his death, saying, so say to Joseph: Please, forgive the transgression of your brothers and their sin as they did evil to you. And now, please forgive the transgression of the servants of the God of your father. Joseph wept as they spoke to him” (Genesis 50:16–17). “They instructed to tell Joseph, saying: Your father instructed…” It is taught: Rabbi Shimon ben Gamliel says: Great is peace, as even the tribes spoke fabricated matters in order to impose peace between Joseph and the tribes. That is what is written: “They instructed to tell Joseph, saying…” Where did he instruct? We do not find that he instructed. “So say to Joseph…[Joseph wept as they spoke to him]” – he said: ‘This is how my brothers are suspicious of me?’ “His brothers too, went and fell before him and they said: Behold, we are your slaves” (Genesis 50:18). “His brothers too, went” – you wanted one of us as a slave, here all of us are your slaves.

Quoting Commentary

The funeral of Yaakov prefigures the Exodus from Egypt, with a royal escort, contrasting with the Iliad's burial scene. Genesis reflects Yosef's standing at court and the desire to bury Yaakov in Canaan. The Torah repeats Joseph's death to show the connection to the Israelites' growth in Egypt. Jacob's brothers' deaths led to the enslavement of the Israelites, as long as even one brother was alive, the Egyptians honored them. Jacob's mention of the burial site hints at the exclusivity of the cave for burial, preventing Esau's burial there. Joseph's return to Egypt after burying Jacob shows that none of those who accompanied him died on the way.

Or HaChaim on Exodus 1:6:1

-8. וימת יוסף…ובני ישראל פרו, And Joseph died…and the Israelites were fruitful, etc. Why did the Torah have to repeat again that Joseph died? We have heard this at the end of פרשת ויחי. Why do we have to be told that all the other brothers and that whole generation of Israelites who had come to Egypt died? What is the connection between the respective deaths of the brothers and that of the generation and the proliferation of the בני ישראל in the next verse? If this was only a description of the manner in which the Jewish population explosion in Egypt occurred, the Torah should have written: ויפרו וישרצו בני ישראל, instead of ובני ישראל פרו וישרצו. The grammar is wrong here.

Or HaChaim on Exodus 1:6:3

The second cause leading to enslavement of the Jewish people was the death of Joseph's brothers. As long as even a single one of these brothers remained alive the Egyptians honoured them as our sages derive in Sotah 13 from Genesis 50,14 which hints that after the Egyptians had become aware of the honour paid by Canaanite kings to Jacob's bier, they began to honour all of Jacob's' sons, something they had not done previously.

Rabbeinu Bahya, Bereshit 45:27:1

וידברו אליו את כל דברי יוסף אשר דבר אליהם, “they told him all the words Joseph had said to them.” According to Nachmanides what they told Yaakov was as follows: “Your son Joseph has said: ‘G’d appointed me as ruler over the whole land of Egypt, etc. etc. G’d has sent me to be the provider of my whole family, etc.’,” When they told Yaakov all this they failed to mention that Joseph had added the words “you who have sold me to Egypt.” Yaakov was never told of this. He was left under the impression that Joseph had lost his way at the time he tried to locate his brothers at or near Dothan, and that the members of some caravan who had found him had kidnapped him and sold him to Egypt. The brothers on their part did not tell their father about their part in the sale of Joseph as they did not want to incriminate themselves. In addition, they were afraid that if they would tell their father about their share in Joseph’s disappearance he would curse them as he did on his deathbed when he referred to the sins of Reuven, Shimon and Levi. Joseph, in his humility and dedication to maintaining peaceful relations with his brothers, never told his father either. This leaves us with the problem of why the brothers claimed after Yaakov’s funeral that the latter had asked them to tell Joseph to forgive them (Genesis 50,14). Actually, these words were proof that Yaakov had never known about who had sold Joseph. Had he known about it surely the brothers would have begged their father to intercede with Joseph while he was still alive and to beg Joseph personally to forgive his brothers. Surely Joseph would not have refused such a request by his father.

Ramban on Genesis 49:31:1

THERE THEY BURIED ISAAC AND REBEKAH. The reason for saying this rather than saying, “I buried,” was that Esau was with him at the burial of their father, (Above, 35:29.) and he did not wish to mention him now. Furthermore, [he did not mention Esau’s name] as he would have been forced to extend the account, saying, “there we buried Isaac, and there they buried his wife Rebekah,” since Jacob was not present at the burial of his mother. Now in his testament, Jacob mentioned the cave and those who were buried in it to his children on account of the eminence of the place so that they make a zealous effort to bury him there. Which Abraham bought with the field… for a possession of a burying-place. (Verse 30 here. To emphasize his thought on the eminence of the place, Ramban reverts to explain the preceding verse in the same light.) He said this in order to let it be known that Abraham commanded that that place be their burial ground as an everlasting possession. However, further on, when it says, And they buried him in the cave of the field of Machpelah, which Abraham bought with the field for a burying-place, (Further, 50:13.) the intent of the verse is to allude that the intention of the righteous one [Abraham] was completed with Jacob’s being buried there as he had bought it for the three of them, and no other person was to be buried there. It is for this reason that Joseph did not command that they bury him in the cave with his fathers. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai (Beshalach 19. See also Midrash Hagadol, ed. Shechter, end of Vayechi 25, and Notes. — The Mechilta is a Midrash on the Book of Exodus, the standard Mechilta is that of Rabbi Yishmael. Ramban here refers to another Mechilta, namely, that of Rabbi Shimon ben Yochai. That is why he specifies it by name.) that Joseph said to them: “And when you bring me up to the land of Canaan bury me anywhere you wish. I have received a tradition that I will not be buried with my fathers for no one is permitted there for burial except the three patriarchs and the three matriarchs, as it is said, There they buried Abraham, etc., and it further says, In my burying-place which I digged for me, (Further 50:5.) as he [Jacob] terminates [the group of people who are to be buried there]. It is possible that by saying, And there I buried Leah, Jacob hinted to them that he had already taken possession of the cave. This he said with respect to Esau, lest he and his children protest his [Jacob’s] being buried there by claiming that the cave is his as he was the firstborn and he is deserving of being buried with his ancestors. Now even though Esau had already left for another country, (Above, 36:6.) his sons might transport him from there, just as Jacob’s sons carried him. Jacob longed to be buried with his sacred ancestors and to be united with them in burial, and if Esau were to be buried there, Jacob could not be buried there for one burial-place does not serve two families. This is also the purport of his words, In my burying-place which I digged for me, (Further 50:5.) meaning that he had already dug the grave in order to take possession of it. This is also the reason that it says, And there went up with him both chariots and horsemen, (Further, 50:9.) as Joseph knew the presumptuousness of Esau and his sons. This is actually what occurred. We find in the Book of Chronicles of Joseph ben Gorion (The book is known as Josippon. This was an anonymous popular Hebrew medieval work containing the ancient history of the Jews. It was based in part upon the work of the historian Josephus. The story related here is told at length in Chapter 2.) and in other books of ancient history that Zepho the son of Eliphaz the son of Esau (Above, 36:11.) came and quarrelled with the children of Jacob concerning this burial, with the result that they waged war. But the power of Joseph prevailed, and they captured him together with his choice army, and they brought them to Egypt. There, Zepho remained in prison all the days of Joseph, but upon his death he escaped from there and went to the land of Compagna [in Italy] and there he ruled over the Caetheans in Rome, and ultimately was crowned [ruler] over the land of Italy. It was he who first reigned over Rome, and it was he who built the first and largest palace ever built in Rome. Our Rabbis also mentioned this matter of the quarrel (Sotah 13a.) with Esau at the cave. The verse which states here, And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father, (Further, 50:14. It would appear that Ramban wishes to finish his commentary on the entire book of Genesis with the death of Jacob (for reasons made clear further). Hence Ramban explains first the oath of Joseph, although it is not mentioned in Scripture till further on (at the end of Chapter 50), and then he reverts to Verse 33, (of the present Chapter 49), in order to explain the nature of the demise of the patriarch which mirrors as well the life of the hereafter, thus confirming the statement of the Sages: “Jacob our father did not die.” The Commentary thus ends on the high note of the deathlessness of the righteous.) alludes to the fact that not one of them died in the war or on the way, as the merit of the prophet Jacob and the merit of Joseph stood by those who went up with him. Joseph did not command that he be carried and buried now in the Land as his father had commanded, for the house of Pharaoh would not permit it since he was a source of honor to them. Furthermore, if his brothers and his father’s house were to accompany him, the people of the Land would rob and steal whatever they had, and it would not be respectful behavior for others to transport him there.

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Yaakov's Burial 1

Genesis 50:1-14

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, Yaakov's Burial 2-3

The funeral of Yaakov seems to presage the Exodus from Egypt—here with Pharaoh’s permission and a large royal escort (including “chariots and horsemen,” who in several generations will pursue Yaakov’s descendants into the sea). Interestingly, the Iliad also ends with an elaborate burial scene. The contrast is instructive: the Homeric epic celebrates the deeds and mourns the lost youth of a hero (Hector); Genesis reflects Yosef’s standing at court and the desire to bury Yaakov in the land of Canaan, in the family plot. Note too that Genesis has two more scenes, tending to lessen the impact of this impressive funeral sequence.

Talmud

The mishna discusses Joseph's honor in burying his father Jacob, questioning the order of importance between Joseph's brothers and the Egyptians who accompanied him to the burial. The Gemara explores the significance of the different groups mentioned in the text and their roles in the burial procession.

Sotah 13a:2

§ The mishna teaches: Joseph merited to bury his father, resulting in a display of great honor to his father. The Gemara begins its discussion of the burial of Jacob by asking: What is different initially that it is written: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt” (Genesis 50:7), and afterward it says in the following verse: “And all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen” (Genesis 50:8), indicating that the brothers of Joseph were second in importance to the Egyptians? And what is different at the end that it is written: “And Joseph returned into Egypt, he, and his brethren,” and afterward it states: “And all that went up with him to bury his father, after he had buried his father” (Genesis 50:14), placing the brothers before the Egyptians?

Targum

Yoseif and his brothers returned to Egypt with others to bury their father after the burial. (Onkelos Genesis 50:14, Targum Jonathan on Genesis 50:14)

Onkelos Genesis 50:14

Yoseif returned to Egypt, he and his brothers, and all those who went with him, to bury his father, after he had buried his father.

Targum Jonathan on Genesis 50:14

And Joseph returned to Mizraim, he and his brethren, and all who went up with him to bury his father, after they had buried his father.

וַיִּרְא֤וּ אֲחֵֽי־יוֹסֵף֙ כִּי־מֵ֣ת אֲבִיהֶ֔ם וַיֹּ֣אמְר֔וּ ל֥וּ יִשְׂטְמֵ֖נוּ יוֹסֵ֑ף וְהָשֵׁ֤ב יָשִׁיב֙ לָ֔נוּ אֵ֚ת כׇּל־הָ֣רָעָ֔ה אֲשֶׁ֥ר גָּמַ֖לְנוּ אֹתֽוֹ׃ 15 J When Joseph’s brothers saw that their father was dead, they said, “What if Joseph still bears a grudge against us and pays us back for all the wrong that we did him!”
After Jacob's death, Joseph's brothers feared his resentment due to their past actions, but Joseph reassured them that their repentance had turned their sins into merits as intended by Hashem. The brothers believed Joseph's separate table was a sign of revenge and sought forgiveness, claiming their actions were commanded by God. Joseph's forgiveness was followed by a display of humility and reconciliation, emphasizing the importance of peace and preventing strict judgment. The phrase "we wish that we had died" is explained as not conditional, and the idea that Jacob did not truly die is discussed, referencing other righteous individuals believed to still be alive after physical death.

Chasidut

The brothers of Yosef feared his resentment after Yaakov's death, despite knowing he was righteous, due to their belief that their actions caused their exile to Mitzrayim. Yosef reassured them that their repentance had transformed their sins into merits, as Hashem had intended their actions for good.

Sefat Emet, Genesis, Vayechi 7:5

The pasuk states, "And Yosef’s brothers saw that Yaakov their father had died, and they were worried, perhaps Yosef will hate us and pay us back for all the wrong that we have done to him" (Bereishis 50:15). This raises a question: knowing Yosef was righteous, why would they suspect him of hating them? The brothers had deeply repented for selling Yosef and believed their actions caused the exile to Mitzrayim. Despite the exile being part of a divine plan, they thought it was their fault, leading them to fear Yosef's resentment. Yosef reassured them, saying, “You thought you were doing me harm, but Hashem intended it for good.” Their sincere repentance had transformed their sins into merits, and Hashem had turned their actions into something positive.

Commentary

The brothers feared Joseph would hate them after their father's death, interpreting his separate table as a sign of revenge (Tze'enah Ure'enah). They sent a message asking for forgiveness, claiming their actions were at the command of God (Toldot Yizhak), and Joseph forgave them, but their lack of forgiveness led to the deaths of ten important rabbis (Bahya). Joseph recited a blessing at the pit where his brothers had thrown him, causing them to fear his animosity (Chizkuni).

Chizkuni, Genesis 50:15:1

ויאמרו לו ישטמנו יוסף, they said: “perhaps Joseph will hate us.” When the brothers had returned from burying their father in Canaan, Joseph passed the pit into which the brothers had thrown him and recited the blessing: “the G-d Who has performed a miracle for me at this place.” When the brothers heard this they became afraid that old animosities might flare up again.

Ibn Ezra on Genesis 50:15:1

IT MAY BE THAT JOSEPH WILL HATE US. Perhaps Joseph will harbor a hatred for us. Yistemenu (will hate us) is analogous to va-yistom in And Esau hated (va-yistom) Jacob (Gen. 27:41). (There, too, I.E. interprets: and Esau harbored hatred toward Jacob.) The word lu (it may be) is used in Scripture in many ways. (Cf. Rashi, “Lu is sometimes used to denote a request, or to denote, would that…lu is also used to denote if and perhaps…and lu is also sometimes used to denote it may be.”)

Or HaChaim on Genesis 50:15:1

לו ישטמנו יוסף, "perhaps Joseph will hate us, etc." In this instance the word לו means "perhaps," though there is no other such instance in the Torah where the word לו is used in that sense. We need to understand why the Torah uses the word לו here in a sense which is the opposite of its regular meaning. Although it is quite impossible to mistake the meaning of this word in our context, why did the Torah not use such words as פן, or אולי if the intention was to describe the brothers as saying "perhaps?"

Or HaChaim on Genesis 50:15:2

It seems that the Torah has the brothers express a subconscious desire for Joseph to pay them back for all they had done to him. If Joseph were to do that now and the brothers would experience a similar agony to that which they had subjected him to, they would no longer have to worry about paying for their sin against him at the end of the exile. Yalkut Mishley 929 describes that the 10 martyrs executed by Hadrian were in retribution for the failure to punish the brothers who had sold Joseph at the time. Shabbat 10 attributes the exile in Egypt to the coloured coat Jacob had made for Joseph and which resulted in the jealousy of his brothers.

Rashi on Genesis 50:15:1

ויראו אחי יוסף כי מת אביהם AND WHEN JOSEPH S BRETHREN SAW THAT THEIR FATHER WAS DEAD — What is the meaning of “and they saw”? They could perceive that he was dead through the conduct of Joseph. Previously they used to dine at Joseph’s table and he used to receive them with open arms out of respect to his father; after Jacob’s death, however, he no longer treated them in a friendly manner (Tanchuma Yashan 2:1:2; Genesis Rabbah 100:8).

Rashi on Genesis 50:15:2

לו ישטמנו means PERHAPS HE WILL HATE US. The word has many different meanings. There are examples of לו used to denote a petition, having the meaning of “Oh that!” as for instance: (Genesis 30:34) “Would (לו) it might be according to thy word”; (Genesis 23:13) “Oh that thou wouldst (לו) only hear me”; (Joshua 7:7) “Would that (לו) we had been content”; (Numbers 14:2) “Would that (לו) we had died”. ,There are examples of לו used in the sense of “if” and “אולי” as, (Deuteronomy 32:29) “If (לו) they were wise [they would understand this]”; (Isaiah 48:18) “If (לוא) thou wouldst hearken to my commandments, [then would thy peace be as a river]”; (2 Samuel 18:12) “If (לו) I would receive [a thousand pieces of silver] in my hands, [yet would I not put forth my hand etc.]”. There is an example of לו used in the sense of “perhaps”, — in our verse — “Perhaps he will hate us”, but there is no other example of its usage in this sense in Scripture. Here it corresponds in sense with the word אולי, “perhaps”, as for example in (Genesis 24:5) “אולי the woman will not be willing to follow me” which means “perhaps she will not etc.” As a matter of fact אולי has all the meanings of לו, for there are examples of אולי denoting a petition as for instance (2 Samuel 16:12) “Perhaps (אולי) the Lord will look upon mine eye”, (where the context shows that this involves a kind of petition that God should do this); (Joshua 14:12) “Perhaps (אולי) the Lord will be with me [and I shall drive them out]”, (involving also a petition that God should do this), where אולי has a similar meaning to לו in (Genesis 30:34) “Would (לו) it might be according to thy word”. Then again the word אולי has the meaning of “if”; for example, (Genesis 18:24) “Perhaps (אולי) there are fifty righteous [wilt Thou destroy etc.]” (which is equivalent to “if there are fifty… wilt thou destroy?”.)

Rav Hirsch on Torah, Genesis 50:15:1

So lange Kinder um einen Vater, eine Mutter, leben, so lange finden sie in den Eltern den Halt der Einigung. Selbst unter den besten Kindern können kleine Differenzen sein; so lange aber die Eltern leben, schwindet aus Liebe und Anhänglichkeit zu den Eltern jeder Misston. Nach dem Tode lockert sich das Band, sie treffen sich nicht mehr so oft, werden sich fremder, wenn Vater und Mutter nicht mehr den Mittelpunkt bilden. Nun gar hier ist es etwas ganz Natürliches. Die Brüder "sahen", merkten, daß der Vater nicht mehr da sei. Es braucht ja nur einer dem andern ein Unrecht getan zu haben, so muss dieser andere ganz außerordentlich freundlich sein, wenn der Schuldbewusste nicht glauben soll, er sei ihm unfreundlich. — לו, von לוה: ein Heischesatz, angenommen, daß — wenn es nun doch so wäre, daß —.

Siftei Chakhamim, Genesis 50:15:1

Out of respect to his father. But once Yaakov died he no longer received them warmly. It says in Bereishis Rabbah: “R. Tanchuma said that Yoseif’s intent was for the sake of Heaven, for he reasoned, ‘In the past, my father would seat me above Yehudah who is the king, and above Reuvein who is the firstborn. Now, it is not right for me to sit above them...’” And he did not wish to sit below them, because it would be disrespectful to the royalty [of Egypt].

Siftei Chakhamim, Genesis 50:15:2

But there is no other example of this in Scripture... Rashi is saying: although there is no other example in Scripture, still we can say that לו means שמא (lest). This is because לו sometimes means אולי, (perhaps), as Rashi proved from Scripture. And אולי sometimes means שמא. If so, לו can mean שמא, since לו and אולי are the same.

Siftei Chakhamim, Genesis 50:15:3

Sometimes אולי denotes a wish... Rashi is saying there is another proof that לו and אולי are the same: לו often means בקשה (a wish), and אולי sometimes means בקשה. Thus we can say that לו sometimes means שמא just like אולי sometimes does. [Rashi adds:] “Sometimes אולי has the meaning of ‘if’,” [just like לו does] as Rashi said before. Therefore, לו and אולי are the same.

Steinsaltz on Genesis 50:15

Joseph’s brothers saw that their father had died, and they said: Perhaps 45 Joseph will hate us and will repay us for all the evil that we did to him.

Tur HaArokh, Genesis 50:15:1

לו ישטמנו, “supposing Joseph were to turn hostile against us? They hoped that Joseph’s hostility against them would be restricted to his heart and would not manifest itself openly. [this interpretation assumes that the word לו is a wishful expression as it is elsewhere. Ed.]

Tze'enah Ure'enah, Vayechi 109-113

“When Jacob’s brothers saw that their father was dead” [50:15]. After Jacob died, Joseph made himself a separate table where he would eat. The brothers did not understand this and thought that Joseph wanted to take revenge on his brothers and therefore he did not want to eat with them, because he hated them. However, Joseph’s intention was positive. As long as their father had lived, they all ate together at one table. Jacob recited the blessing over the bread and the wine. However, now that Jacob had died, it was appropriate that Joseph should recite the blessing over the bread and wine, since he was head of the household. However, Joseph thought that he was the youngest among the brothers, and how appropriate was it that he should recite the blessing over the bread? Therefore, Joseph made a separate table. (Genesis Rabbah, 100.8.) Hizkuni writes. Joseph went on the way to bury Jacob. He came to the pit into which his brothers had thrown him. Joseph made a blessing over that pit that the Holy One had made a miracle for him and had helped him, and the brothers saw this. Therefore, they thought that he would certainly take revenge on them, because he had stood by the pit and thought about all the troubles he had in the pit. (Hizkuni, Genesis, 50:15.) They sent the children of Bilhah and had them say to Joseph. Know that your father commanded that you should forgive us that we had sold you. (Rashi, Genesis, 50:15.) Our sages say that one is allowed to tell a lie for the sake of peace. Jacob had said nothing about the sale. Jacob knew well that Joseph was righteous. He would certainly forgive them. The brothers therefore thought up what Jacob would command, since they were afraid of Joseph. (Zeror ha-Mor, Genesis, 50:15.) Toldot Yizhak asks a question. Why does the verse have to say, “the servants of the God of your father” [50:17]? This means, forgive the sin of the servants of your God of your father. Why does it have to mention servants? The explanation is that the brothers said to Joseph, because you said the first time that we introduced ourselves to you, you said to us, do not fear. You did not sell me, but God sent me to Egypt to sustain you. Therefore, like you Joseph, we were the servants of God when we sold you. Therefore, forgive us for the sin because we are the servants and messengers of God. Thus, we are not guilty, as you yourself said. Therefore, the verse says here, “the servants of the God of your father” [50:17]. (Toldot Yizhak, Genesis, 50:17.) Bahya writes. The brothers desired Joseph’s forgiveness. It is written in the verse that Joseph forgave them. Our sages said that when someone committed a transgression against his friend, even if he immediately repents, he is not forgiven until he apologizes to his friend, and he forgives him for what was done against him. It happened that the brothers died and were not forgiven by Joseph. Therefore, their children had to suffer. As a result, ten important rabbis of Israel died because of that transgression. (Bahya, Genesis, 50:17.)

Midrash

After Jacob's death, Joseph's brothers feared he would seek revenge for their past actions. They falsely claimed Jacob had commanded Joseph to forgive them, emphasizing the importance of peace. The power of peace is highlighted through instances where words were added for the sake of peace, such as with Sarah and Abraham. Joseph's actions were misinterpreted by his brothers, leading to a display of humility and reconciliation. The importance of peace is further emphasized by the Rabbis, who note that peace can prevent strict judgment and bring about unity even in difficult circumstances.

Bereshit Rabbah 100:8

“Joseph returned to Egypt, he, and his brothers, and everyone who went up with him to bury his father, after he buried his father. Joseph's brothers saw that their father had died, and they said: Perhaps Joseph will hate us, and will repay us for all the evil that we did to him” (Genesis 50:14-15). “Joseph returned to Egypt…” Rabbi Levi and Rabbi Yitzḥak, said: It is because he did not invite them to the meal. (Joseph did not invite his brothers to dine with him as he had before Jacob’s death. This led the brothers to think that he harbored enmity toward them and would want to take revenge against them. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. He said: ‘In the past, father would seat me above Judah, who is king, and above Reuben, who is firstborn. Now, it is improper for me to sit above them.’ But that is not what they said, but rather: “Perhaps Joseph will hate us.” Rabbi Yitzḥak said: He went and peered into that pit. (While in Canaan to bury Jacob, Joseph peered into the pit that his brothers had thrown him into and from which he was removed and sold into slavery. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. (He went to recite a blessing for having been saved from the snakes and scorpions that inhabited that pit (see Shabbat 22a; Bereshit Rabba 84:16). ) But that is not what they said, but rather: “Perhaps Joseph will hate us.” “They instructed to tell Joseph, saying: Your father instructed before his death, saying, so say to Joseph: Please, forgive the transgression of your brothers and their sin as they did evil to you. And now, please forgive the transgression of the servants of the God of your father. Joseph wept as they spoke to him” (Genesis 50:16–17). “They instructed to tell Joseph, saying: Your father instructed…” It is taught: Rabbi Shimon ben Gamliel says: Great is peace, as even the tribes spoke fabricated matters in order to impose peace between Joseph and the tribes. That is what is written: “They instructed to tell Joseph, saying…” Where did he instruct? We do not find that he instructed. “So say to Joseph…[Joseph wept as they spoke to him]” – he said: ‘This is how my brothers are suspicious of me?’ “His brothers too, went and fell before him and they said: Behold, we are your slaves” (Genesis 50:18). “His brothers too, went” – you wanted one of us as a slave, here all of us are your slaves.

Midrash Tanchuma Buber, Shemot 2:1

Another interpretation (of Exod. 1:1): NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL. This text is related (to Ps. 147:3–4): WHO HEALS THE BROKEN HEARTED…. HE RECKONS THE NUMBER OF THE STARS; HE GIVES THEM ALL NAMES. When Jacob died, what is written (in Gen. 50:15)? WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD. What did they see? They saw that, as long as Jacob was alive, Joseph dined with them, and they would eat at his table. Then, when Jacob was dead, they did not eat at his table. Thus it is stated: WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD, they said: There is evil hidden in Joseph's heart; (ibid., end:) AND HE WILL SURELY REPAY US FOR ALL THE EVIL WHICH WE RENDERED HIM. (Cf. Gen. R. 100:8.) (Vs. 16:) SO THEY SENT A MESSAGE UNTO JOSEPH, SAYING. To whom did they entrust the message? To Bilhah. (Cf. Rashi, on Gen. 50:16, according to whom Bilhah’s children were the messengers.) Thus it is stated (in vs. 17): SO SHALL YOU SAY TO JOSEPH: PLEASE FORGIVE, PRAY (anna), …. R. Abbin said: The Holy One said: You used this word anna. A high priest is going to enter the Holy of Holies and utter a synegoria (The Greek word denotes a verbal defense.) for your children with this expression: Anna haShem (Pray, O Eternal One). (On the Day of Atonement the high priest used these words to begin his confession over his own bullock (Yoma 3:8; 4:2).) (Ibid., cont.:) AND NOW, PLEASE FORGIVE THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. "The transgression of your servants" is not written here but THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. Although your father is dead, know that his God is alive. (Ibid., cont.:) AND JOSEPH WEPT AS THEY SPOKE TO HIM. Joseph said: Thus have my brothers distrusted me. (Gen. 50:21:) SO HE COMFORTED THEM AND SPOKE TO THEM KINDLY ('al lev) of things which depend upon the heart ('al lev). He said to them: Before you came down to Egypt, the people were opposed to me, saying: He is a slave. (Gen. R. 100:8; PRK 16:5.) Now you have been brought down and have made it known that I am the child of free < parents >. So should I kill you? They would say: Is there a person who would kill his brothers? Ergo (in Gen. 50:21): SO HE COMFORTED THEM.

Midrash Tanchuma Buber, Tzav 10:2

When Jacob had died, (Gen. 50:15:) AND JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD…, what did they do? (Above, Exod. 1:2.) They went to Bilhah and said to her: Go in unto Joseph and say to him (in Gen. 50:16): BEFORE HE DIED YOUR FATHER GAVE A COMMAND SAYING. (The command was for Joseph to forgive his brothers and so make peace.) Now Jacob never commanded any of these things at all; yet they said this thing on their own. Rabban Simeon ben Gamaliel said: See how much ink was spilled, how many pens (Gk.: kalamoi.) were broken, {how many children were whipped,} how many skins were {destroyed} [prepared], [and how many children were whipped], in order to learn something which was not in the Torah. See how great is the power of peace! And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14): AT THE SET TIME I WILL RETURN UNTO YOU, AT THE TIME THAT LIFE IS DUE, AND SARAH SHALL HAVE A SON, at that time (according to Gen. 18:12) SARAH LAUGHED TO HERSELF, SAYING:… [AND MY HUSBAND IS AN OLD MAN]. The Holy One said to Abraham (in vs. 13): [But] WHY DID SARAH LAUGH, SAYING: IS IT TRUE THAT I ALSO SHALL BEAR < A CHILD > WHEN I AM OLD? (Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man.) Now why all this? For the sake of peace.

Midrash Tanchuma, Shoftim 18:1

When you approach a town to attack it, [you shall offer it terms of peace]: See how great is the power of peace; as the Holy One, blessed be He, said to open with peace even to the enemies. So did our Rabbis teach, "We inquire about the welfare of the gentiles for the sake of the ways of peace." R. Eliezer HaKappar beRabbi said, "The power of peace is great; as at the time that Israel makes itself one group, the trait of strict judgement does not reach them, even [if there is] idolatry among them, as it is stated (Hosea 4:17), 'Ephraim is addicted to images; let him be.' But at the time that they are divided, the trait of strict judgement reaches them, as it is stated (Hosea 10:2), "Their heart has been divided, now they will be guilty." Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "See how great is the power of peace, as Scripture [added] two or three words because of peace and these are them: When our father Yaakov departed, the [brothers] were afraid, as it is stated (Genesis 50:15-17), 'When Joseph’s brothers saw that their father was dead, they said, "What if Joseph still bears a grudge against us, etc.?" So they sent this message to Joseph, "Before his death your father commanded saying, 'So shall you say to Joseph, "Forgive, I urge you, etc."'"' But we do not find that our father Yaakov commanded these words. Rather they said them on their own." Our Sages, may their memory be blessed, said, "How many quills are broken, and how much ink is spilled to write these things that were not. And because of what? Because of peace." As even [with] our mother Sarah, the Holy One, blessed be He, dictated something about her that never was, for the sake of peace. As it is stated (Genesis 18:12), "And Sarah laughed to herself (bekirbah), saying." She observed her innards (bekeraveah) and said, "These innards are to carry a fetus, these shriveled breasts are to draw milk? And even if I am [to do] this, is Avraham not old, as it is stated (Genesis 18:12), 'and my lord is old.'" But when the Holy One, blessed be He, came to rebuke her, he [only] said to Avraham (Genesis 18:13), "Why did Sarah laugh, [saying, 'Shall I in truth bear a child, old as I am]?'" And why so? So that he should not hate her and there be hatred between Avraham and Sarah.

Midrash Tanchuma, Tzav 7:1

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come. (Lev. R. 9:2; Rashi on Sanh. 43b.) R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them. (Numb. R. 11:17; cf. Gen. R. 38:6) It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace. (yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b.) They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do? (Above, Exod. 1:2.) They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens (Gk.: kalamoi.) were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’ (Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man.) Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

Midrash Tanchuma, Vayechi 17:5

And when Joseph’s brethren saw that their father was dead, etc. (Gen. 50:15). What did they see that frightened them? As they were returning from the burial of their father, they saw their brother go to the pit into which they had hurled him, in order to bless it. He blessed the pit with the benediction “Blessed be the place where He performed a miracle for me,” just as any man is required to pronounce a blessing at the place where a miracle had been performed in his behalf. When they beheld this they cried out: Now that our father is dead, Joseph will hate us and will fully requite us for all the evil which we did unto him. And they sent a message unto Joseph, saying: Thy father did command … “So shall ye say unto Joseph: Forgive” (Gen. 50:15–16). We have searched the entire Scripture and are unable to find any place where Jacob uttered this remark. This statement is introduced to teach us the importance of peace. The Holy One, blessed be He, wrote these words in the Torah for the sake of peace alone.

Quoting Commentary

Siftei Chakhamim explains that the phrase "we wish that we had died" is not meant as a conditional statement. Ramban discusses the idea that Jacob did not truly die, as his soul remained bound with the Eternal, referencing other instances of righteous individuals who were believed to still be alive after physical death.

Ramban on Genesis 49:33:1

AND HE EXPIRED, AND WAS GATHERED TO HIS PEOPLE. But the word “death” is not mentioned in his case. Our Rabbis therefore said, “Jacob, our father, did not die.” This is the language of Rashi. Now according to this opinion of our Rabbis, the difficulty arises: Now Jacob applied the term “death” to himself, as it is written, Behold, I die, but G-d shall be with you! (Above, 48:21.) Now perhaps he did not know it himself, or it may be that he did not wish to pay honor to himself. Similarly, with respect to the verse, And when Joseph’s brethren saw that their father was dead, (50:15.) we must say that to them he was dead, or it may be that they did not at all know of this. Now the purport of this Midrash [which states that “Jacob, our father, did not die],” is that the souls of the righteous are bound in the bind of life with the Eternal, (I Samuel 25:29.) and his soul covereth him all the day, (Deuteronomy 33:12.) “wearing a scarlet garment” (A Cabalistic term indicating “the garment” which the soul dons after the death of the physical body.) so that she not be stripped naked, as Jacob’s [soul was privileged to do continually], or which she dons at certain occasions [as do the souls of lesser righteous individuals]. This matter will be understood in the light of what is told in Tractate Shabbath (There (152 b) the story is told of certain grave-diggers who were digging in the ground when they heard the voice of Rabbi Acho’ie the son of Yoshiyahu, who had been buried there previously, rebuking them. He was yet alive in the sense which the Rabbis refer to when they say Jacob did not die.) and Tractate Kethuboth. (There (103 b) the story is told of Rabbeinu Hakadosh who, after his demise, would come home every Sabbath eve and pronounce the Kiddush.)

Siftei Chakhamim, Numbers 20:3:1

We wish that we had died. Meaning that this is similar to הן לו יהי כדבריך ["Would that it be like your words"] (Bereishis 30:34). However it is not in the sense of “perhaps” as in לו ישטמנו יוסף ["Perhaps Yosef bears a grudge against us"] (Bereishis 50:15) and not in the sense of “if” as in לו הקשבת למצותי ["If you had paid attention to my commandments"] (Yeshayahu 48:18).

Targum

Yoseif's brothers feared that he still held a grudge against them after their father's death, worried that he would seek revenge for the wrongs they had done to him.

Onkelos Genesis 50:15

Yoseif’s brothers saw that their father was dead, and they said, Perhaps Yoseif still bears a grudge against us. He will then certainly repay us for all the evil that we did him.

Targum Jonathan on Genesis 50:15

And Joseph's brethren saw that their father was dead, and that he (Joseph) did not return to eat together with them, and they said, Perhaps Joseph ill bring upon us all retaineth enmity against us, and will bring upon us all the evil that we did him.

וַיְצַוּ֕וּ אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֣יךָ צִוָּ֔ה לִפְנֵ֥י מוֹת֖וֹ לֵאמֹֽר׃ 16 J So they sent this message to Joseph, “Before his death your father left this instruction:
The brothers sent discreet messengers to Joseph, falsely claiming their father had commanded them to do so for the sake of peace, using the sons of Bilhah out of fear Joseph had not forgiven them. R. Simeon emphasized the importance of peace offerings and the power of peace in maintaining relationships. Peace is considered essential for fear of God and pursuing peace can lead to reconciliation and blessings, even with enemies. Rabban Simeon b. Gamaliel highlighted how the brothers lied about their father's command to maintain peace between Joseph and his brethren, as seen in Genesis 50:16-17 and reiterated in Yevamot 65b:7. The Targums specify that Yoseif was told his father had commanded before his death to speak to him, with Bilhah's descendants delivering the message.

Commentary

The brothers sent discreet messengers to Joseph to deliver a message before confronting him directly, falsely claiming that their father had commanded them to do so for the sake of peace. They chose the sons of Bilhah as messengers, fearing Joseph had not forgiven them for their past actions.

Chizkuni, Genesis 50:16:1

ויצוו אל יוסף, according to the Jerusalem Targum they instructed the sons of Bilhah to tell Joseph in the name of their father that he had said before being gathered in to tell Joseph etc. etc,.”

Da'at Zekenim on Genesis 50:16:1

ויצוו אל יוסף , “they sent a messenger to deliver an urgent message to Joseph;” why did they not do so during the lifetime of their father? During the lifetime of their father they had thought it best not to resurrect old hatreds, etc. they assumed that the past had been buried. When they had passed the pit into which they had thrown Joseph they observed how Joseph recited the blessing appropriate for people who had been the witness and beneficiaries of Divine miracles. When they saw this, they were afraid that he had not forgiven them for the past.

Haamek Davar on Genesis 50:16:1

it is surprising because that Yosef did not move his hand from his father at the time of his death. How is it possible that he (Yaacov) commanded this and he (Yosef) did not know.

Or HaChaim on Genesis 50:16:1

ויצוו אל יוסף, they ordered emissaries to tell Joseph, etc. We again have to explore the meaning of the word לאמור in this context. If it means that the emissary were to speak to Joseph, the Torah should have added the words אל יוסף. Perhaps the brothers did not want the emissary to tell Joseph that the brothers had sent them but to tell him that he himself had overheard their father command the brothers to tell him of this conversation at the appropriate time. This would account for the word לאמור being used twice in this verse.

Rashbam on Genesis 50:16:1

ויצוו אל יוסף לאמור, “they entrusted the following message to discreet messengers before they themselves came to Joseph.”

Rashi on Genesis 50:16:1

ויצוו אל יוסף AND THEY COMMANDED SOME TO GO TO JOSEPH — The words ויצוו אל have the same meaning as in (Exodus 6:13) “and He gave them a charge unto (ויצום אל) the children of Israel”, which signifies, “He commanded Moses and Aaron to act as messengers to the children of Israel”, and this verse, too, means they charged the man whom they sent that he should act as their messenger to Joseph to speak to him as follows (the words לומר לו כן correspond to לאמר in the Bible text here). And who was it that they so charged? The sons of Bilhah who had been accustomed to associate with him, as it is said (Genesis 37:12) “When a lad he used to be with the sons of Bilhah” (Tanchuma Yashan 2:1:2).

Rashi on Genesis 50:16:2

אביך צוה THY FATHER DID COMMAND — They altered the facts (they stated something that was false) for the sake of peace, for Jacob had given them no such command because Joseph was not suspect in his sight (Yevamot 65b)).

Sforno on Genesis 50:16:1

ויצוו אל יוסף, they commanded Yaakov’s servants or outsiders concerning Joseph. We find a similar construction in Exodus 6,13 ויצום אל בני ישראל, where G’d commanded Moses and Aaron to address the Israelites.

Sforno on Genesis 50:16:2

לאמר אביך צוה, he commanded that we should say what we have to say as something that originated with us and not with him, as he did not think for a moment that you might want to avenge yourselves on us. However, he consented that if we were worried, we could take the initiative and express our concerns to you.

Sforno on Genesis 50:16:3

לפני מותו, so closely before his death that we could not speak to you about this at that time.

Siftei Chakhamim, Genesis 50:16:1

Who was it that they charged [to be messengers]? The sons of Bilhah... [Rashi knows this] because the messenger could not have been an individual who was not their brother. For then Yoseif surely would not believe him, as Yoseif knew that his father did not suspect him of this. But now that they sent one of the brothers to him, to stand in front of him and say, “Father charged me with this message,” Yoseif could not deny its truth. [Another reason the messenger could not have been an individual who was not their brother:] It is not logical that they would divulge to a stranger that they sold their brother. This was a secret and was to their disgrace. It would be more fitting to speak to him themselves. (Gur Aryeh)

Steinsaltz on Genesis 50:16

They instructed messengers to tell Joseph, as they were too frightened to confront him directly, 46 saying: Your father instructed before his death, saying:

Midrash

R. Simeon the son of Yohai insisted that peace-offerings were always brought for the sake of peace, even if it meant uttering a falsehood for the sake of peace, as seen with Jacob's supposed command to Joseph. Peace is considered of utmost importance, demonstrated by the actions of Joseph's brothers who fabricated a command from Jacob to ask for forgiveness in order to maintain peace. The power of peace is emphasized throughout various interpretations, highlighting the significance of peace offerings and the impact of peace in various situations, such as between individuals and even with God. Peace is shown to be a central theme in maintaining relationships and harmony, even when faced with challenges or conflicts.

Bereshit Rabbah 100:8

“Joseph returned to Egypt, he, and his brothers, and everyone who went up with him to bury his father, after he buried his father. Joseph's brothers saw that their father had died, and they said: Perhaps Joseph will hate us, and will repay us for all the evil that we did to him” (Genesis 50:14-15). “Joseph returned to Egypt…” Rabbi Levi and Rabbi Yitzḥak, said: It is because he did not invite them to the meal. (Joseph did not invite his brothers to dine with him as he had before Jacob’s death. This led the brothers to think that he harbored enmity toward them and would want to take revenge against them. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. He said: ‘In the past, father would seat me above Judah, who is king, and above Reuben, who is firstborn. Now, it is improper for me to sit above them.’ But that is not what they said, but rather: “Perhaps Joseph will hate us.” Rabbi Yitzḥak said: He went and peered into that pit. (While in Canaan to bury Jacob, Joseph peered into the pit that his brothers had thrown him into and from which he was removed and sold into slavery. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. (He went to recite a blessing for having been saved from the snakes and scorpions that inhabited that pit (see Shabbat 22a; Bereshit Rabba 84:16). ) But that is not what they said, but rather: “Perhaps Joseph will hate us.” “They instructed to tell Joseph, saying: Your father instructed before his death, saying, so say to Joseph: Please, forgive the transgression of your brothers and their sin as they did evil to you. And now, please forgive the transgression of the servants of the God of your father. Joseph wept as they spoke to him” (Genesis 50:16–17). “They instructed to tell Joseph, saying: Your father instructed…” It is taught: Rabbi Shimon ben Gamliel says: Great is peace, as even the tribes spoke fabricated matters in order to impose peace between Joseph and the tribes. That is what is written: “They instructed to tell Joseph, saying…” Where did he instruct? We do not find that he instructed. “So say to Joseph…[Joseph wept as they spoke to him]” – he said: ‘This is how my brothers are suspicious of me?’ “His brothers too, went and fell before him and they said: Behold, we are your slaves” (Genesis 50:18). “His brothers too, went” – you wanted one of us as a slave, here all of us are your slaves.

Devarim Rabbah 5:15

Another interpretation, “you shall call to it for peace” – see how great the power of peace is. Come and see, a flesh-and-blood human, if he has an enemy, he looks for and seeks out what [harm] to do to him. What does he do to him? He goes and seeks a man greater than he is, to cause harm to that enemy. But the Holy One blessed be He is not like that. Instead, all the idolaters anger Him and yet they go to sleep and all their souls ascend to Him [during their sleep]. From where is this derived? It is as it is stated: “In whose hand is the life of every living being” (Job 12:10), and in the morning, He restores the souls to each and every one of them. From where is this derived? It is as it is stated: “He gives souls to the people upon it” (Isaiah 42:5). Another interpretation, a flesh-and-blood human, if he causes harm to another person, it never leaves his heart. (He forever holds a grudge against the person who wronged him.) But the Holy One blessed be He is not so. Rather, Israel was in Egypt, and the Egyptians enslaved them with mortar and bricks. After all the evils that they committed against Israel, the Scripture had pity upon them and said: “You shall not despise an Egyptian, as you were a stranger in his land” (Deuteronomy 23:8). Instead, pursue peace, as it is stated: “Seek peace and pursue it” (Psalms 34:15). Another interpretation, “seek peace and pursue it” – there was once an incident involving Rabbi Meir, who was sitting and lecturing…. (And a certain woman came to hear his lecture.) That woman went home. It was Shabbat eve, and she found that her candle had already become extinguished. Her husband asked her: ‘Where have you been until now?’ She said to him: ‘I was listening to Rabbi Meir lecture.’ That man was a scoffer, and he said to her: ‘I swear, you will not enter my house until you go and spit in Rabbi Meir’s face.’ She left his house. Elijah, of blessed memory, appeared to Rabbi Meir, and said to him: ‘Because of you, that woman has left her house.’ Elijah, of blessed memory, informed him how the incident transpired. What did Rabbi Meir do? He went and sat in the great study hall. That woman came there to pray and he saw her. He pretended to have a sore [in his eye] and said: ‘Does anyone know how to cure an eye with a charm?’ That woman said to him: ‘I have come to cure by using charms.’ She spat in his face. (That was the cure for an eye sore.) He said to her: ‘Say to your husband: I have spat in Rabbi Meir’s face.’ He said to her [further]: ‘Go and reconcile with your husband.’ See how great the power of peace is. Another interpretation, Rabbi Akiva said: You may know how great the power of peace is, as the Holy One blessed be He said: ‘When a man issues a warning to his wife, (Warning her not to be alone with a certain man.) the holy Name that is written in sanctity is erased with water (If the woman did not heed the warning, and secluded herself with the man, the procedure described in Numbers chapter 5 is followed. Part of the procedure is to write down a passage which includes God’s name, and then erase the passage with water.) in order to make peace between the woman suspected of adultery and her husband.’ Reish Lakish said: Great is peace, as the verse stated fabricated words in order to make peace between Joseph and his brothers. When their father died, they were fearful lest he exact vengeance against them. What did they say to him? “Your father commanded before his death, saying: So say to Joseph: [Please, forgive the transgression of your brothers]” (Genesis 50:16–17). But we do not find anywhere that Jacob our patriarch [actually] issued such a command. Rather, the verses stated fabricated words in order to adhere to the ways of peace. Another interpretation, beloved is peace, as the Holy One blessed be He granted it to Zion, as it is stated: “Pray for the peace of Jerusalem” (Psalms 122:6). Another interpretation, beloved is peace, as the Holy One blessed be He installed it in the heavens, as it is stated: “He makes peace in His heights” (Job 25:2). Another interpretation, beloved is peace, as the Holy One blessed be He provided it to both those who are near and far, as it is stated: “Peace, peace for the far and for the near” (Isaiah 57:19). Another interpretation, beloved is peace, as the Holy One blessed be He did not provide it to the wicked, as it is stated: “There is no peace, said the Lord, for the wicked” (Isaiah 48:22). Another interpretation, beloved is peace, as the Holy One blessed be He provided it to Pinḥas as his reward, as it is stated: “Behold, I am giving him My covenant of peace” (Numbers 25:12). Another interpretation, beloved is peace, as the Holy One blessed be He heralds to Jerusalem that they [its inhabitants] will be saved only by means of peace, as it is stated: “Announcing peace…[heralding salvation]” (Isaiah 52:7). Another interpretation, Rabbi Levi said: Beloved is peace, as the endings of all the blessings are always about peace. The recitation of the Shema ends with peace – ‘He who spreads a canopy of peace.’ The [Amida] Prayer ends with peace. The Priestly Benediction ends with peace – “and grant you peace” (Numbers 6:26). Another interpretation, beloved is peace, as the Holy One blessed be He comforts Jerusalem only with peace. From where is this derived? It is as it is stated: “Behold, I will direct peace to it like a river” (Isaiah 66:12). David said: ‘I was seeking to hear what is the discourse of the Holy One blessed be He regarding Israel, and I heard that He was speaking about peace for them,’ as it is stated: “I will hear what the Almighty Lord will speak, as He will speak peace for His people and to His pious ones” (Psalms 85:9). Rabbi Shimon ben Ḥalafta said: See how beloved peace is, as when the Holy One blessed be He sought to bless Israel, he did not find a receptacle that holds all the blessings with which He would bless them other than peace, as it is stated: “The Lord will give strength to His people; the Lord will bless His people with peace” (Literally, “inside peace,” as if peace is the receptacle that contains all the blessings.) (Psalms 29:11).

Ein Yaakov (Glick Edition), Yevamot 6:20

(Fol. 65, b) R. El'ai said in the name of R. Elazar b. Shamua: "Just as it is meritorious for man to say a thing [of reproach] when it is heeded, so is it meritorious for man not to say a thing which will not be heeded." R. Abba said: "It is a sin, as it is said (Pr. 9, 8) Do not correct a scorner, lest he hate thee; reprove a wise man, and he will love thee:" R. El'ai said further in the name of R. Elazar b. Shamua: "It is permitted for a man to modify [a report] in the interest of peace, as it is said (Gen. 50, 16) Thy father did command, etc. So shall ye say unto Joseph: Oh, forgive, I pray thee." R. Jonathan says: "It is a duty [to modify,] as it is said (I Sam. 16, 2) And Samuel said: How shall I go? If Saul should hear it, he would kill me," etc. At the college of R. Ishmael it was taught: Peace is a great thing, for even the Holy One, praised be He! modified [Sarah's words] for her sake, as the verse says in the very beginning (Gen. 18, 12) and my Lord also being old, and afterwards it is said, and I am told."

Midrash Tanchuma Buber, Shemot 2:1

Another interpretation (of Exod. 1:1): NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL. This text is related (to Ps. 147:3–4): WHO HEALS THE BROKEN HEARTED…. HE RECKONS THE NUMBER OF THE STARS; HE GIVES THEM ALL NAMES. When Jacob died, what is written (in Gen. 50:15)? WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD. What did they see? They saw that, as long as Jacob was alive, Joseph dined with them, and they would eat at his table. Then, when Jacob was dead, they did not eat at his table. Thus it is stated: WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD, they said: There is evil hidden in Joseph's heart; (ibid., end:) AND HE WILL SURELY REPAY US FOR ALL THE EVIL WHICH WE RENDERED HIM. (Cf. Gen. R. 100:8.) (Vs. 16:) SO THEY SENT A MESSAGE UNTO JOSEPH, SAYING. To whom did they entrust the message? To Bilhah. (Cf. Rashi, on Gen. 50:16, according to whom Bilhah’s children were the messengers.) Thus it is stated (in vs. 17): SO SHALL YOU SAY TO JOSEPH: PLEASE FORGIVE, PRAY (anna), …. R. Abbin said: The Holy One said: You used this word anna. A high priest is going to enter the Holy of Holies and utter a synegoria (The Greek word denotes a verbal defense.) for your children with this expression: Anna haShem (Pray, O Eternal One). (On the Day of Atonement the high priest used these words to begin his confession over his own bullock (Yoma 3:8; 4:2).) (Ibid., cont.:) AND NOW, PLEASE FORGIVE THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. "The transgression of your servants" is not written here but THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. Although your father is dead, know that his God is alive. (Ibid., cont.:) AND JOSEPH WEPT AS THEY SPOKE TO HIM. Joseph said: Thus have my brothers distrusted me. (Gen. 50:21:) SO HE COMFORTED THEM AND SPOKE TO THEM KINDLY ('al lev) of things which depend upon the heart ('al lev). He said to them: Before you came down to Egypt, the people were opposed to me, saying: He is a slave. (Gen. R. 100:8; PRK 16:5.) Now you have been brought down and have made it known that I am the child of free < parents >. So should I kill you? They would say: Is there a person who would kill his brothers? Ergo (in Gen. 50:21): SO HE COMFORTED THEM.

Midrash Tanchuma Buber, Tzav 10:2

When Jacob had died, (Gen. 50:15:) AND JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD…, what did they do? (Above, Exod. 1:2.) They went to Bilhah and said to her: Go in unto Joseph and say to him (in Gen. 50:16): BEFORE HE DIED YOUR FATHER GAVE A COMMAND SAYING. (The command was for Joseph to forgive his brothers and so make peace.) Now Jacob never commanded any of these things at all; yet they said this thing on their own. Rabban Simeon ben Gamaliel said: See how much ink was spilled, how many pens (Gk.: kalamoi.) were broken, {how many children were whipped,} how many skins were {destroyed} [prepared], [and how many children were whipped], in order to learn something which was not in the Torah. See how great is the power of peace! And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14): AT THE SET TIME I WILL RETURN UNTO YOU, AT THE TIME THAT LIFE IS DUE, AND SARAH SHALL HAVE A SON, at that time (according to Gen. 18:12) SARAH LAUGHED TO HERSELF, SAYING:… [AND MY HUSBAND IS AN OLD MAN]. The Holy One said to Abraham (in vs. 13): [But] WHY DID SARAH LAUGH, SAYING: IS IT TRUE THAT I ALSO SHALL BEAR < A CHILD > WHEN I AM OLD? (Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man.) Now why all this? For the sake of peace.

Midrash Tanchuma, Toldot 1:3

R. Simeon the son of Yohai insisted that peace-offerings were always brought for the sake of peace. R. Simeon added: Peace is considered of such importance that the Torah utters a falsehood for its sake. Where is this falsehood to be found? The Torah states: Thy father did command before he died, saying: So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin (Gen. 50:16–17), but the fact is that we are unable to discover any such statement made by Jacob. He was aware of Joseph’s piety, and would not suspect that he would resort to bloodshed.

Midrash Tanchuma, Tzav 7:1

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come. (Lev. R. 9:2; Rashi on Sanh. 43b.) R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them. (Numb. R. 11:17; cf. Gen. R. 38:6) It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace. (yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b.) They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do? (Above, Exod. 1:2.) They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens (Gk.: kalamoi.) were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’ (Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man.) Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

Musar

Peace is considered one of the highest qualities, being one of the names of God. It is essential for fear of Heaven, as without peace, there is no fear of God. Pursuing peace is crucial, even with enemies, as it can lead to reconciliation and blessings. One must seek peace in all aspects of life, even sacrificing honor for the greater good. The pursuit of peace involves speaking peace during disputes and making efforts to reconcile conflicts between others.

Shemirat HaLashon, Book I, The Gate of Remembering 11:10

In order to explain somewhat the quality of peace, I shall adduce some of the apothegms of Chazal on this subject. This is from Ma'aloth Hamiddoth: "Know, my sons, that peace is among the highest qualities, it being one of the names of the Holy One Blessed be He, as it is written (Judges 6:24): And he called it [(the altar) 'the L-rd-Shalom.'" Wherever peace is found, fear of Heaven is found. Where there is no peace, there is no fear of Heaven. Great is peace before the Blessed One, our sages of blessed memory saying in the aggadah (Yevamoth 65b, Bava Metzia 87a): "Great is peace, even Scripture prevaricating to maintain peace between Abraham and Sarah. For whereas she said (Bereshith 18:12): 'And my lord [Abraham] is old,' G-d transmitted this to Abraham as (Ibid. 13): 'And I [Sarah] am old.'" Similarly (Ibid. 40:16-17): "and they had it reported to Joseph: 'Your father commanded before he died: "So shall you say to Joseph: 'Forgive, I pray you, the offense of your brothers and their sin, for they accorded you evil.'" Now nowhere do we find Jacob commanding any such thing at all, for he entertained no apprehension whatever of Joseph's conduct. My sons, come and see how great is the power of peace, for the Holy One Blessed be He said that even foes should be approached with peace as it is written (Devarim 20:10): "When you draw close to a city to wage war against it, call out to it for peace." Great is peace, for it consummates the priestly benediction, as it is written (Numbers 6:26): "And He shall repose peace upon you." Great is peace, for it is the consummation of prayer, as it is written (Psalms 29:11): "The L-rd will give His people strength; the L-rd will bless His people with peace." And what is more, in the day of Israel's consolation, the first report shall be of peace, as it is written (Isaiah 52:7): "How comely upon the mountains are the feet of the herald, announcing peace!" My sons, come and see how great is the power of peace, for the Holy One Blessed be He said that even foes should be approached with peace, as it is written (Devarim 20:10): "When you draw near to a city to wage war against it, call out to it for peace." It was stated of R. Yochanan b. Zakkai that no one ever preceded him in greeting, not even a gentile in the marketplace. And our sages of blessed memory have stated (Avoth 4:15): "Extend greeting to all men." What is meant by greeting "all men"? Even if you see that he is ill disposed towards you, extend greeting to him; for if you do so, you will cause him to love you. What is more, even if he will not condescend to make peace with you, the Holy One Blessed be He will deliver him into your hand and humble him beneath you, as it is written (Devarim 20:1): "And if it [the city] does not make peace with you, but wages war against you, then you shall besiege it, and the L-rd your G-d will deliver it into your hand…" And so we find with David, may peace be upon him, that he pursued peace with Saul, as it is written (Psalms 120:7): "I am for peace, but when I speak, they are for war." Not only was Saul not appeased, but he pursued David to do him injury, and the Holy One Blessed be He delivered him into David's hand in the cave and in the encampment. And even so, it never entered David's heart to do him wrong. For one must love peace and pursue peace, as it is written (Ibid. 34:15): "Seek peace and pursue it." Seek it with your friend and pursue it with your enemy. Seek it in your place and pursue it in other places. Seek it with your body and pursue it with your money. [Sometimes one must be liberal with his money to seize upon the "stronghold of peace."] Seek it for yourself and pursue it for others. Seek it today and pursue it tomorrow. And do not despair, saying: "I will never achieve peace," but pursue it until you do achieve it. And what is the pursuit of peace? Thus have our sages of blessed memory said (Sanhedrin 110a): "This is speaking peace at a time of dispute and sacrificing one's honor for the general good, as was done by Moses, as it is written (Numbers 16:25): 'And Moses arose and he went to Dathan and Aviram…,'" and suspending one's affairs to make peace between a man and his wife, a man and his neighbor, and a teacher and his student — even to the extent of arranging a meal for two to make peace between them.

Talmud

Rabban Simeon b. Gamaliel emphasizes the importance of peace by pointing out how the sons of Jacob lied about their father's command to maintain peace between Joseph and his brethren, as seen in Genesis 50:16-17 and reiterated in Yevamot 65b:7.

Tractate Derekh Eretz Zuta, Section on Peace 17

Rabban Simeon b. Gamaliel said: Great is peace, for we find that the tribes (i.e. the sons of Jacob.) reported an untrue statement in order to maintain peace between Joseph and his brethren; as it is stated, And they sent a message unto Joseph, saying: Thy father did command before he died, saying: So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren and their sin, (ibid. L, 16.) but we do not find that [Jacob] had given them any such command. (Cf. Yeb. 65b (Sonc. ed., p. 437).)

Yevamot 65b:7

And Rabbi Ile’a further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: “Your father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.

Targum

Yoseif was told by his brothers that their father had commanded before his death to speak to him, with Targum Jonathan specifying Bilhah as the messenger and Targum Jerusalem mentioning the tribe of Bilhah as the one delivering the message.

Onkelos Genesis 50:16

They sent a command to Yoseif saying, Your father issued a command before his death, saying,

Targum Jerusalem, Genesis 50:16

...And they instructed the tribe of Bilhah the handmaid of Rahel to say, Thy father before he was gathered commanded, saying:

Targum Jonathan on Genesis 50:16

And they instructed Bilhah to say to Joseph, Thy father commanded before his death to speak to thee,

כֹּֽה־תֹאמְר֣וּ לְיוֹסֵ֗ף אָ֣נָּ֡א שָׂ֣א נָ֠א פֶּ֣שַׁע אַחֶ֤יךָ וְחַטָּאתָם֙ כִּי־רָעָ֣ה גְמָל֔וּךָ וְעַתָּה֙ שָׂ֣א נָ֔א לְפֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑יךָ וַיֵּ֥בְךְּ יוֹסֵ֖ף בְּדַבְּרָ֥ם אֵלָֽיו׃ 17 J So shall you say to Joseph, ‘Forgive, I urge you, the offense and guilt of your brothers who treated you so harshly.’ Therefore, please forgive the offense of the servants of the God of your father’s [house].” And Joseph was in tears as they spoke to him.
Joseph's forgiveness is sought by his brothers on behalf of their father's God, emphasizing their shared faith and the importance of peace and forgiveness in Jewish tradition. The importance of seeking forgiveness and maintaining peace is highlighted in various commentaries, prayers, and teachings, with instances where altering the truth is permissible for good intentions. Rabbi Yosei bar Ḥanina advises asking for forgiveness no more than three times, and Rabbi Ile’a states that deviating from the truth for the sake of peace is acceptable. Yoseif is asked to forgive his brothers for their transgression, showing the significance of seeking forgiveness and reconciliation in Jewish thought and teachings.

Commentary

Joseph cried when his brothers mentioned their father, showing his great love for him. The brothers asked for forgiveness on behalf of the servants of the God of their father, emphasizing their shared faith and common bond. The messengers added their own words to the plea for forgiveness. Joseph's forgiveness was seen as necessary for God's forgiveness of the brothers' sin, with the Torah not explicitly stating whether Joseph forgave them or not.

Chizkuni, Genesis 50:17:1

ועתה שא נא, “and now, etc;” from this word on, the sons of Bilhah added words of their own.

Ibn Ezra on Genesis 50:17:1

I PRAY THEE. Anna (I pray thee) is a conciliatory expression.

Rabbeinu Bahya, Bereshit 50:17:1-3

ויבך יוסף בדברם אליו, “Joseph wept when they were speaking to him.” As soon as the brothers merely mentioned the name of their father Joseph already started weeping. This was due to the great love he had for his now departed father. This stirred his sense of compassion, especially seeing that his brothers asked his forgiveness. The Torah does not spell out that Joseph actually forgave his brothers. Our sages (Bava Kama 92) point out that if a person has wronged his fellow man and regrets this wrong and determines not to act in the manner which had offended his fellow man he is not forgiven by G’d until after he has made an effort to obtain forgiveness by the aggrieved party first. At any rate, the Torah is not on record anywhere that Joseph did forgive his brothers. This was the reason why the sin committed against Joseph resulted in the ten martyrs being executed by torture at the hands of the Romans. I tend to think that of the word פשע in this verse contains an allusion. This sin could be divided into two parts. 1) the sin of the brothers including the unwitting part of it in their capacity as Joseph’s brothers. 2) The sin in their capacity as servants of the Lord G’d whom their father Yaakov revered. Had the Torah not wanted to hint that part of those sins had not been forgiven it should have written merely ועתה שא נא לפשעם, “and now, please, do forgive their sin (sing.).” The wording before us appears to make G’d’s forgiveness conditional on Joseph’s forgiveness. In other words: “if you Joseph forgive the sin of the brothers against you, then I G’d, will be able to forgive their sin seeing they are servants of the same G’d as your father Yaakov.” The concise meaning of the verse is: “the sin of the servants of your father’s G’d is the one they committed against their brother.”

Rashi on Genesis 50:17:1

שא נא לפשע עבדי אלהי אביך NOW, PRAY, FORGIVE THE TRESSPASS OF THE SERVANTS OF THE GOD OF THY FATHER — After having repeated to Joseph the words which his brothers stated had been their fathers message, “forgive thy brothers’ sin” the messengers were to add as a petition of the brothers “Now, pray etc.”, meaning “If you will not forgive them although they are your brothers, forgive them because they are the servants of the God of thy father”, implying though your father be dead, his God still lives and they are his servants.

Rav Hirsch on Torah, Genesis 50:17:1

Eine große Feinheit zeigt sich in dem, was sie in des Vaters, und was sie in ihrem eigenen Namen sagen lassen. Der Vater spricht von פשע und הטאה in ihrem Benehmen. vפש, verwandt mit צעd, das Vergreifen an einer Person, פשע be sonders: sich an einem anvertrauten Gute vergreifen, schnöder Missbrauch eines mehr oder minder innigen Verhältnisses. Den Vater lassen sie aber auch, entschuldigend, von einer Übereilung, חטאה, sprechen, welches die Annahme voraussetzt, Josef könne vielleicht auch etwas Schuld mit getragen haben. Sie, in ihrem Namen, sprechen nur von פשע, "wir wissen nichts von einer Entschuldigung" : Ferner sagen sie: שא נא לפשע, den Vater aber lassen sie gesagt haben: שא נא פשע. Jakob spricht: Hebe das Verbrechen deiner Brüder fort, denke gar nicht mehr daran, lasse es nicht geschehen sein. Sie aber: Hebe das dem Verbrechen Anwohnende fort, seine Folgen, seinen Einfluss etc. — לפשע, — wir bleiben schuldig, wir vergessen nichts davon, lasse es aber bei dir keine Folgen haben. (So heißt es nicht ואהבת את רעך כמוך, sondern לרעך. Jenes ist wohl bei der Verschiedenartigkeit der Menschenpersönlichkeiten kaum zu fordern. Die Persönlichkeiten der Mitmenschen kann wohl keiner in gleichem Maße lieben. Es können ja Persönlichkeiten geradezu ganz unausstehlich sein. Allein לרעך, dem was deinem Nächsten anwohnt, seinem Glücke, seinem Wohle, seinem Heile, wie unliebenswürdig auch die Person sein mag, sollst du freundlich wie dem eigenen zugetan sein; sollst dich über sein Glück wie über das eigene freuen, sein Glück wie das eigene fördern, über sein Unglück dich wie über das eigene betrüben). Ferner: sie nennen sich nicht אחיך, den Titel haben wir eingebüsst, haben nicht brüderlich an dir gehandelt, aber wir sind noch עברי אלקי אביך, teilen und tragen mit dir dieselbe Aufgabe und Bestimmung, sind Genossen eines und desselben Bundes.

Sforno on Genesis 50:17:1

ויבך יוסף, when they mentioned their father and the fact that he had not thought him capable of holding a grudge and acting upon it

Steinsaltz on Genesis 50:17

So say to Joseph: Please, forgive the transgression of your brothers and their sin, as they did evil to you. The brothers’ message continues: And now, please fulfill your father’s wishes and forgive the transgression of the servants of the God of your father. Whether Jacob indeed had issued such a request, or whether it was fabricated by the brothers, 47 they emphasize in his name that Joseph should forgive them, as they are all sons of one father who share a common faith. Joseph wept as they spoke to him.

Tur HaArokh, Genesis 50:17:1

ויבך יוסף בדברם אליו, “Joseph cried when they spoke to him.” He cried when he realized that they suspected him of harboring hostile thoughts against them. This verse is proof that Joseph had never informed Yaakov that the brothers had sold him, for if Yaakov had been aware of it, he would have ordered Joseph not to hold a grudge against the brothers on that account and to make up with them According to the Midrash, after Joseph’s original meeting with his father in Egypt, Joseph made a point of never again to meet his father without someone else being present so that his brothers would not have reason to suspect him of his telling his father that they had sold him.

Tze'enah Ure'enah, Vayechi 114

“The servants of the God of your father” [50:17]. The brothers said: even though your father has died, nonetheless, the God of your fathers lives forever and we are the servants of God. (Rashi, Genesis, 50:17.)

Tze'enah Ure'enah, Vayechi 115

“Joseph was in tears” [50:17]. Joseph cried that the brothers sent him this. Afterwards, the brothers went to Joseph themselves and fell before him and said, we are your servants. Joseph said to his brothers. Do not be afraid; am I then God? A person, even if he wants to do evil to a person, he cannot do anything without the Holy One. Just like when you wanted to do evil to me, the Holy One made for good, for you and for me, to feed you in a time of famine. (Rashi, Genesis, 50:19.) Therefore, do not be afraid. I will continue to feed you and your households. From here our sages learn that as soon as Jacob died, the famine began again. When Jacob had come to Egypt the famine had ceased for the sake of his merit. (Bahya, Genesis, 50:19.) He [Joseph] said: through you I have acquired nobility. Previously, the world said, he was a servant and through you they became aware that I am descended from important people. Should I punish you, the people would say, he boasted of his people and now he punishes them. (Bahya, Genesis, 50:21.)

Jewish Thought

In Genesis 50:17, Jacob's final request to Joseph is mentioned after his death, resolving another aspect of Jacob's malcontent. Joseph received the message from his father through his brothers.

Torah of the Mothers, II; Readings of Biblical Texts 6:42

His second and final request in Genesis 50:17 is mentioned only posthumously, but resolves yet another aspect of Jacob’s malcontent. Joseph received a message from his father through his brothers after Jacob’s death:

Liturgy

In the Siddur Ashkenaz, during the weekday Shacharit service, a prayer is recited asking for God's mercy and forgiveness for all transgressions. The prayer emphasizes God's attributes of mercy, strength, and benevolence, asking for deliverance from enemies and troubles. The prayer also acknowledges God as the Father, King, Rock, and Redeemer, pleading for His continued presence and protection.

Siddur Ashkenaz, Weekday, Shacharit, Post Amidah, Tachanun, For Monday and Thursday 6

Merciful and gracious Almighty, Have mercy upon us and upon all Your works, for there is none like You, Adonoy, our God. We beseech You, forgive our transgressions. Our Father, our King, our Rock and our Redeemer, the living and everlasting Almighty, mighty in strength, benevolent and good over all Your works – for You, Adonoy, are our God. Almighty, Who is slow to anger and full of mercy, deal with us according to Your great mercy and deliver us for Your Name’s sake. Hear our prayer, our King, and save us from the hand of our enemy. Hear our prayer, our King, and save us from all trouble and sorrow. You are our Father, our King, and Your Name is called upon us. Do not desert us; do not abandon us, our Father; do not cast us off, our Creator; do not forget us, our Former – for You are the gracious and merciful Almighty King.

Midrash

Rabbi Shimon ben Yoḥai emphasizes the importance of peace, stating that all blessings are included in it. Various rabbis also highlight the significance of peace, including how the Torah sometimes uses falsehood to promote peace, such as in the case of Jacob and Joseph. Peace offerings are brought for the sake of peace, and the peace offering is the last because it has many types. Additionally, peace is connected to the divine, as the name of the Holy One is called peace. Rabbi Aḥa compares peace to a ruler bringing order to a province, and the Rabbis stress the importance of peace in various contexts, including in the World to Come. Lastly, the Midrash discusses how Joseph's brothers fabricated a message from their father to promote peace between them and Joseph, showing the lengths to which peace should be pursued.

Bereshit Rabbah 100:8

“Joseph returned to Egypt, he, and his brothers, and everyone who went up with him to bury his father, after he buried his father. Joseph's brothers saw that their father had died, and they said: Perhaps Joseph will hate us, and will repay us for all the evil that we did to him” (Genesis 50:14-15). “Joseph returned to Egypt…” Rabbi Levi and Rabbi Yitzḥak, said: It is because he did not invite them to the meal. (Joseph did not invite his brothers to dine with him as he had before Jacob’s death. This led the brothers to think that he harbored enmity toward them and would want to take revenge against them. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. He said: ‘In the past, father would seat me above Judah, who is king, and above Reuben, who is firstborn. Now, it is improper for me to sit above them.’ But that is not what they said, but rather: “Perhaps Joseph will hate us.” Rabbi Yitzḥak said: He went and peered into that pit. (While in Canaan to bury Jacob, Joseph peered into the pit that his brothers had thrown him into and from which he was removed and sold into slavery. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. (He went to recite a blessing for having been saved from the snakes and scorpions that inhabited that pit (see Shabbat 22a; Bereshit Rabba 84:16). ) But that is not what they said, but rather: “Perhaps Joseph will hate us.” “They instructed to tell Joseph, saying: Your father instructed before his death, saying, so say to Joseph: Please, forgive the transgression of your brothers and their sin as they did evil to you. And now, please forgive the transgression of the servants of the God of your father. Joseph wept as they spoke to him” (Genesis 50:16–17). “They instructed to tell Joseph, saying: Your father instructed…” It is taught: Rabbi Shimon ben Gamliel says: Great is peace, as even the tribes spoke fabricated matters in order to impose peace between Joseph and the tribes. That is what is written: “They instructed to tell Joseph, saying…” Where did he instruct? We do not find that he instructed. “So say to Joseph…[Joseph wept as they spoke to him]” – he said: ‘This is how my brothers are suspicious of me?’ “His brothers too, went and fell before him and they said: Behold, we are your slaves” (Genesis 50:18). “His brothers too, went” – you wanted one of us as a slave, here all of us are your slaves.

Ein Yaakov (Glick Edition), Yoma 8:30

R. Jose b. Chanina said: "When one tries to appease another, he need not try more than three times, as it is said (Gen. 1, 17) Oh, I pray Thee, forgive, I pray thee, the trespass of thy brothers, and their sin, for evil have they done unto Thee, and now we pray Thee, forgive." And if the offended person is dead, he should bring ten persons to his grave and say: "I have sinned against God and against him who lies here, for I have wounded his feelings."

Learning to Read Midrash, Chapter 10; Resolving a Discrepancy; Moshe and His Father's Voice 43

The midrashic commentators in Exodus Rabba read Exodus 3 with great sensitivity to both the local context (the use of an unusual phrase within the context of a verse) and the more global one (the absence of the same phrase where it might have been expected later in the chapter). The phrase in question, “I am the Lord of your father,” with which God identifies Himself to Moshe at the beginning of their long dialogue, requires comment for two reasons. First, the phrase is unusual, appearing only four times in the entire Tanakh. (The first two appearances of the phrase are in Genesis. In Genesis 46:3, when God tells Yaakov to go down to Egypt and not to be afraid, He refers to Himself as “the Lord of your father.” In Genesis 50:17, the brothers of Yosef, in asking his forgiveness after the death of their father say, “…and now please bear the sin of the servants of the Lord of your father.” In both these cases, the father referred to is one of the Patriarchs. The third occurrence is discussed above. The last place this phrase occurs is in the first book of Chronicles 28:9 when David, addressing Shlomo, says, “And you, Shlomo, my son, know the Lord of your father…,” the father in question being, of course, himself.) Second, the phrase, which in verse 6 precedes the description of God as the Lord of Avraham, Yitzhak, and Yaakov, is missing from verse 15 when God tells Moshe, “Thus you should say to the children of Israel, God, the Lord of your fathers, the Lord of Avraham, the Lord of Yitzhak, and the Lord of Yaakov has sent me to you....”

Midrash Tanchuma, Toldot 1:3

R. Simeon the son of Yohai insisted that peace-offerings were always brought for the sake of peace. R. Simeon added: Peace is considered of such importance that the Torah utters a falsehood for its sake. Where is this falsehood to be found? The Torah states: Thy father did command before he died, saying: So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin (Gen. 50:16–17), but the fact is that we are unable to discover any such statement made by Jacob. He was aware of Joseph’s piety, and would not suspect that he would resort to bloodshed.

Midrash Tanchuma, Tzav 7:1

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come. (Lev. R. 9:2; Rashi on Sanh. 43b.) R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them. (Numb. R. 11:17; cf. Gen. R. 38:6) It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace. (yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b.) They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do? (Above, Exod. 1:2.) They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens (Gk.: kalamoi.) were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’ (Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man.) Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

Vayikra Rabbah 9:8

Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. (The bandits had been apprehended and were in chains.) One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. (There were offerings for many sins, particularly for those violated unwittingly.) Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning (This is one whose relative died that day but has not yet been buried.) does not bring a peace offering.

Vayikra Rabbah 9:9

Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); (Both verbs are written in the plural: Vayisu, vayaḥanu.) they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” (The verb is singular rather than plural. ) The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). (When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. ) Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. (He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.) Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), (Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. ) and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another (While employing the term “peace”, which has been established to be a name of God. ) in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. (The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. ) Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ (It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. ) Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). (In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. ) I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? (The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? ) “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). (The particular laws of peace offerings are discussed after those of the other types of offerings. ) I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. (The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” ) And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).

Musar

The text discusses the consequences of lying and altering the truth intentionally, highlighting the punishment for those who love falsehood. It also mentions instances where altering the truth is permissible for peace and good intentions. Additionally, it emphasizes the importance of listening and accurately relaying information to others. The commentary on forgiveness from Shenei Luchot HaBerit further illustrates the importance of seeking forgiveness and the potential consequences of wrongdoing, even after obtaining forgiveness from the wronged party.

Sha'arei Teshuvah 3:181

The fourth section: One who lies in recounting things that he heard and alters some of them on purpose, yet he does not have any benefit from his lies, nor does he cause a loss to anyone else. Rather his characterization is that [it is] from his love of falsehood over just words, forever. And sometimes he will invent a whole story of words from his heart. And the punishment of this person will be lighter from one angle, since there was no loss to [another] person from his lies and from his wantonness. But his punishment will be very big due to his brazenness and his love of falsehood. And his punishment will be weighty, for he loved it without a benefit. And King Solomon, peace be upon him, said (Proverbs 6:19), “He breathes lies, a false witness.” Its explanation is [that] if you see a man that breathes lies in his speech and in recounting his words - know that this trait will bring him to testify falsely against his brothers and testify that which is wrong against him, from his love of falsehood. And they permitted this section in order to fulfill a commandment and to seek good and peace. And they said (Ketuvot 17a) that it is permissible to praise the bride in front of the groom and to say that she is fair and attractive, even though it is not so. And they said (Yevamot 65b) [that] it is permissible to alter [the truth] for matters of peace, as it is stated, “Your father commanded before he died, saying, ‘So you shall say to Joseph, “Please pardon, etc.”’” And there are some people that change some of the things they have heard unintentionally, as they did not place it into their hearts to analyze it when they heard it. This too is a bad trait. And King Solomon, peace be upon him, said (Proverbs 22:28), “But one who really heard will speak forever.” Its explanation is that a man who puts into his heart to listen and audit to the essence of the words that they speak into his ears - in order that he can tell them correctly to others, and not have a treacherous tongue in his mouth - “will speak forever.” For people will love to hear his words, and they will not say, “Why are you still speaking your words?”

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 29

אנא שא נא פשע עבדי אלהי אביך . We learn from here to what extent a person has to be prepared to forgive evils committed against him by his fellow human beings (when the latter repent and ask for forgiveness). On the other hand we observe that if such giants of our history as the founders of the twelve tribes, who themselves were comparable to angels, prostrated themselves in front of a human king, Joseph, and offered themselves as slaves to him, to what length does an ordinary individual who has slandered someone have to go so as to gain the favor of the person whom he has wronged. Even when he has obtained the forgiveness of his victim, this does not yet mean that G–d has forgiven him. G–d kept the brothers' "file" until the time when Hadrianus executed the Ten Martyrs who represented the brothers who had wronged Joseph. We have an allusion to this in 50,21 where Joseph tells the brothers: ועתה אל תיראו, "For now, fear not." Joseph hinted that there would come a time when they (or their descendants) would have reason to be afraid on that score. Although Joseph foresaw such a development in his Holy Spirit, for the time being the comfort he offered his brothers was very real.

Quoting Commentary

Jacob's sons lied to him about Joseph being sold into Egypt, as Jacob would have been angry if he knew the truth; Joseph wept when his brothers asked for forgiveness on their father's behalf, showing the importance of peace and forgiveness in Jewish tradition (Ramban on Genesis 45:27:1, Da'at Zekenim on Deuteronomy 20:10:1). The blowing of the Shofar on the New Year is seen as a way to initiate judgment in mercy, leading to forgiveness during the following days, emphasizing the importance of repentance and cleaving to God (Ramban on Leviticus 23:24:2). The Torah emphasizes the value of peace and harmony, with blessings and prayers ending with the blessing of shalom, and instructions on how to greet and interact with gentiles to maintain good relations (Da'at Zekenim on Deuteronomy 20:10:1).

Da'at Zekenim on Deuteronomy 20:10:1

וקראת אליה לשלום, “you shall first offer peace to that city. According to some sages the rule mentioned here even included nations who the Israelites had been ordered by G–d to kill every “soul.” However, this command did not apply if the inhabitants agreed to vacate the town and relocate outside the Holy Land. We know that peace is superior to war, i.e. hostility, from when G–d Himself changed what Sarah had thought about her husband when she considered him too old to impregnate her with effective sperm. (Genesis18,12) He did not tell him about that part of her reaction to the angel’s prediction that by the following year she would have a son. We have a verse in Hoseah 4,17: חבור עצבים אפרים הנח לו, “Ephrayim is addicted to images,- let him be.” This verse is quoted by Rashi in connection with the verse we just quoted from Genesis, where he says that this cannot be understood at face value, i.e. that the prophet should not predict doom for idol worshippers. Our author cites several additional examples of where we cannot take a quotation at face value, especially when the brothers after Yaakov’s funeral quote their father as having commanded them to ask Joseph for forgiveness. (Genesis 50,17) The Torah wrote this in order to preserve harmony between Joseph and his brothers, not because Yaakov had actually said these words. Both the blessings by the priests end with bestowing the blessing of peace and the last of the 19 benedictions in the amidah prayer that we recite at least three times daily, concludes with the blessing of shalom, peace. Our sages in the Talmud, tractate Gittin folio 61, bid us to greet a gentile with the blessing of shalom before waiting for him to greet us, and in the event that he does to respond with using the expression shalom twice. Seeing that this might appear insincere on our part, the Talmud urges us to greet him before he can greet us so that we can avoid using the word shalom twice when greeting him, something that is forbidden in the Talmud, tractate Gittin folio 62. On folio 59 in the same tractate we are also told not to accept something that had been found by a deaf person or a minor, as it might have come into his possession illegally. We are also to feed the poor of the gentiles, all in order to maintain harmonious relations with the gentiles, generally. For all these reasons Hashem blessed His people with shalom (Psalms 29.11)

Essays in Ethics; A Weekly Reading of the Jewish Bible, Vayehi; When Is One Permitted to Tell a Lie? 4

Your father left these instructions before he died: “This is what you are to say to Joseph: ‘I ask you to forgive your brothers for the sins and the wrongs they committed in treating you so badly.’” Now please forgive the sins of the servants of the God of your father. When their message came to him, Joseph wept. (Gen. 50:16–17)

Essays in Ethics; A Weekly Reading of the Jewish Bible, Vayigash; The Birth of Forgiveness 7

They sent word to Joseph, saying, “Your father left these instructions before he died: ‘This is what you are to say to Joseph: I ask you to forgive your brothers for the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.” When their message came to him, Joseph wept. (Gen. 50:16–17)

Judaism's Life Changing Ideas; A Weekly Reading of the Jewish Bible, Vayehi; What It Takes to Forgive 8

Your father left these instructions before he died: “This is what you are to say to Joseph: Please forgive (sa) your brothers’ wrong and the sin they committed in treating you so badly.” Now please forgive the sins of the servants of the God of your father. (Gen. 50:15–17)

Ramban on Genesis 45:27:1

AND THEY TOLD HIM ALL THE WORDS OF JOSEPH. It is my opinion, in line with the plain meaning of Scripture, that it was never told to Jacob throughout his entire lifetime that the brothers had sold Joseph. Rather he thought that Joseph had strayed in the field, and those who found him took him and sold him into Egypt. The brothers did not want to tell him of their sin, being afraid for their lives lest he be wroth and curse them as he did to Reuben, Simeon and Levi, (Further, 49: 3-7.) while Joseph in his good ethical conduct did not want to tell him. It is for this reason that it is said, And they sent a message unto Joseph, saying: Thy father did command before he died, etc. (Ibid., 50:16.) And had Jacob known of this matter, it would have been proper for them to plead before their father at the time of his death to command Joseph by word of his mouth, for he would have granted his father’s request and not rebelled against his word, and they would not have been in danger, nor would they need to feign words out of their own hearts. (See Nehemiah 6:8.)

Ramban on Leviticus 23:24:2

A MEMORIAL OF T’RUAH’ (A BLAST OF THE RAM’S HORN) — “[a memorial by means of recitation of] Biblical verses which tell of Divine Remembrance, and verses which have reference to the blowing of the Shofar [the ram’s horn], so that I shall recall in memory for your sake the Binding of Isaac, instead of whom a ram was offered.” This is Rashi’s language. Now the Rabbi [Rashi] should have mentioned also the Rabbinic interpretation for the recitation of verses in which the Sovereignty of G-d is described, (In the Additional Service of the New Year, ten Biblical verses which speak of G-d as King of the universe are recited; so also ten verses which speak of Divine Remembrance, and ten which speak of the role of the Shofar. See in Vol. I, p. 268 Note 318.) for it is impossible that Scripture should mention the verses of Divine Remembrance and of the Shofar, and should not mention also the verses of Sovereignty. And the Sages have already derived [the duty of reciting] them from the verse, And they shall be to you for a memorial before your G-d: I am the Eternal your G-d: (Numbers 10:10.) “There was no need for Scripture to state here, I am the Eternal your G-d. And why does it state I am the Eternal your G-d? (In Verse 9 ibid., it states already, and ye shall be remembered before the Eternal your G-d. Why then is it said in Verse 10 again, I am the Eternal your G-d?) It is stated only to establish a general law, that wherever you recite verses of Divine Remembrance you recite next to them those of Sovereignty,” as it is taught in Torath Kohanim (Torath Kohanim, Emor 11:2.) and in Tractate Rosh Hashanah. (Rosh Hashanah 32 a.) However, all these interpretations are only Scriptural supports for Rabbinic enactments. For the Rabbis have explicitly said: (Ibid., 34 b. The Gemara there brings a Beraitha as follows: “If there are two cities, in one of which they blow the Shofar [but there is no-one who can recite the Additional Service of the New Year with the special verses about G-d’s Sovereignty etc.], and in the other they recite the Service but have no Shofar, then we are to go” etc., as Ramban continues.) “We are to go to the place where they blow the Shofar, and we are not to go to the place where they recite the Service” [without the blowing of the Shofar. On this statement of the Beraitha the Rabbis of the Gemara asked:] “Surely this is so! The blowing of the Shofar is commanded by law of the Torah, and the recitation of the verses is only by law of the Rabbis [and what need is there for the Beraitha to teach me that the law of the Torah takes precedence!” To this the Gemara answered: “The Beraitha is] necessary only to teach this in a case where one is certain and one is in doubt.” (Even if there is only a doubt whether there will be a Shofar in one community, whilst in the other it is certain that they will recite the Service, but without the sounding of the Shofar, the Beraitha teaches that we are yet to go to the place where there is a possibility of the Shofar being blown, even though there is a doubt about it.) Rather, the expression a memorial of ‘t’ruah’ is like the verse, it shall be a day of ‘t’ruah’ unto you, (Numbers 29:1.) Scripture stating that we are to blow [the Shofar] on that day, and this shall be to us for a memorial before G-d, as it is said further on, and ye shall blow with the trumpets [over your burnt-offerings, and over the offerings of your peace-offerings], and they shall be to you for a memorial before your G-d. (Numbers 10:10.) And since He said there, And in the day of your gladness, and in your appointed seasons, and in your New Moons, ye shall blow with the trumpets over your burnt-offerings, and over the offerings of your peace-offerings, (Numbers 10:10.) whereas here He commanded only a t’ruah [a blast of the horn] for this festival [the New Year], and following it He said, and ye shall bring an offering made by fire, (Verse 25 here.) we deduce that this t’ruah [mentioned here] is not the same blowing which was done with the [silver] trumpets over the offerings. We furthermore [deduce] that this t’ruah here was not done over the offerings, but it is obligatory upon all Israel [wherever they are], and is to be done with the Shofar [the ram’s horn], for he had not yet commanded him [Moses] to make the trumpets, and all unqualified expressions of t’ruah are done with the Shofar, as it is said, And thou shalt make proclamation with ‘shofar t’ruah’ (the blast of the horn). (Further, 25:9.) Now Scripture did not explain the reason for this commandment, why [we must do] the blowing [of the horn], and why we need a memorial before G-d on this day more than on all other days, and why He commanded altogether that this day should be a holy convocation. But because this day comes at the beginning of the month in which the Day of Atonement occurs, it would appear that on the New Year there is a judgment before Him, blessed be He, for by these He judgeth the peoples, (Job 36:31.) on the New Year He sits upon the throne as the righteous Judge, (Psalms 9:5.) and afterwards in the course of the next ten days He forgives the transgression of His servants. (See Genesis 50:17.) Scripture is thus alluding to this matter which is well-known in Israel by word of the prophets and our holy ancestors. (“Up to Moses our teacher, and it is still with us as a matter of tradition and as is known in the Talmud. And he who has been worthy to be a student of the secrets of the Torah, will see the subject expressed more clearly in Scripture, and the expressions of the Torah will be better understood by him, for t’ruah has stood by our fathers etc.” (see text here) (Ramban in his Sermon on Rosh Hashanah, Kithvei Haramban, I, p. 220).) And by way of the Truth, [the mystic teachings of the Cabala], t’ruah is that which has stood by our fathers and us, as it is said, Happy is the people that know the ‘t’ruah,’ (Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy.) similar in meaning to that which it is written, ‘t’ruath’(the alarm of) war; (Jeremiah 4:19.) for The Eternal is a man of war. (Exodus 15:3.) If so, it shall be a day of ‘t’ruah’ unto you (Numbers 29:1.) means that the day which is set aside for t’ruah [i.e., when the world is judged according to the attribute of justice], will be to our succor [for we will be remembered in mercy]. (Abusaula.) Similarly, a memorial of ‘t’ruah,’ a holy convocation (Verse 24 before us.) means that there will be a remembrance [of mercy] in the t’ruah [the quavering sound which alludes to the attribute of justice], and therefore it is a holy convocation. It was not necessary for Scripture to mention the Shofar [i.e., that “it shall be a day of Shofar unto you”], for the Shofar is already alluded to in the word “day,” (Since the word Shofar [the ram’s horn] is symbolic of mercy, it is already hinted at in the word “day” which likewise symbolizes mercy (L’vush in his commentary to Ricanti quoting the language of Ramban).) and the t’ruah is on [that “day”], and thus it is a day of judgment in mercy, not a ‘t’ruath’ (alarm of) war. (Exodus 15:3.) It is for this reason that Scripture mentioned only the t’ruah [but did not mention the t’kioth, the accompanying plain sounds], because it is already a tradition received by our Rabbis which all Israel have seen [done] as far back as Moses our teacher, that each t’ruah (quavering sound) has one plain accompanying sound before it and one after it. And why should Scripture mention the t’ruah, and not mention the t’kioth at all, neither in connection with the New Year nor the Day of Atonement [of the Jubilee year]? (Further, 25:9. “[The Day of Atonement in] the Jubilee year is like the New Year in respect of the blowing of the Shofar” (Rosh Hashanah 26 b).) But it is because the t’kiah [the plain accompanying sound] is the memorial, and it is the Shofar [all alluding to the attribute of mercy], and the t’ruah is as its name indicates [i.e., a reference to the attribute of judgment]. (Similar to ‘t’ro’eim’ in the verse: ‘t’ro’eim’ (thou shalt break them) with a rod of iron (Psalms 2:9) (L’vush in his commentary to Ricanti).) And because it [the t’ruah] is wholly surrounded by mercy — an accompanying plain sound before it and one after it — therefore He said of those who know the ‘t’ruah’ (Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy.) that through righteousness they will be exalted, for Thou art the glory of their strength. (Psalms 89:17-18.) Thus it is clear that everything depends upon repentance, (“For otherwise, it would be the Day of Judgment” (L’vush).) but on the New Year He is concerned entirely with the attribute of justice and conducts His world [by that attribute], and on the Day of Atonement He is concerned entirely with the attribute of mercy. It is this which is expressed in the saying of the Rabbis [with reference to these solemn days]: (Rosh Hashanah 32 b.) “The King sitteth upon the throne of judgment etc.” Thus the New Year is a day of judgment in mercy, and the Day of Atonement is a day of mercy in judgment. From that which we have explained about this subject you will understand the sense of the verse written in [the section of] the journeyings [in the wilderness]: They shall blow ‘t’ruah’ (an alarm) for their journeys. But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm. (Numbers 10:6-7.) For of their journeys it is written, and the angel of G-d journeyed, (Exodus 14:19.) and it is further written, And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Eternal, and let Thine enemies be scattered; and let them that hate Thee flee before Thee,’ (Numbers 10:35.) which is similar in meaning to the verse, The face of the Eternal is against them that do evil. (Psalms 34:17.) — But when the assembly is to be gathered (Numbers 10:17.) it is said, Return, O Eternal, unto the ten thousands, (Ibid., Verse 36.) similar in meaning to the verse, And there was a King in Jeshurun, when the heads of the people were gathered. (Deuteronomy 33:5.) And the ten days between the New Year and the Day of Atonement allude to the Ten Emanations, for on the Day of Atonement He is exalted by them, and the Eternal of hosts is exalted through justice (Isaiah 5:16.) as is known in tradition. Furthermore there is also a sign about this in the heavens, for this month of Tishri has as its constellation the zodiac sign of the Balance, thus signifying that in that month a just balance and scales are set by the Eternal. (Proverbs 16:11.)

Talmud

Rabbi Yosei bar Ḥanina advises asking for forgiveness no more than three times, as seen in Genesis 50:17. If the insulted friend dies before being appeased, one can seek forgiveness at their grave. Rabbi Ile’a states that it is permissible to deviate from the truth to maintain peace, as demonstrated by Jacob's sons falsely attributing a command to him in Genesis 50:16–17 to reconcile with Joseph.

Yevamot 65b:7

And Rabbi Ile’a further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: “Your father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.

Yoma 87a:13

Rabbi Yosei bar Ḥanina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: “Please, please forgive the transgression of your brothers and their sin, for they did evil to you. And now, please forgive” (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. And if the insulted friend dies before he can be appeased, one brings ten people, and stands them at the grave of the insulted friend, and says in front of them: I have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded.

Targum

Yoseif is asked to forgive his brothers for their transgression and sin against him, as well as the servants of his father's God. Yoseif wept as his brothers spoke to him.

Onkelos Genesis 50:17

This is what you should say to Yoseif, Please forgive the transgression of your brothers and their sin, for they did evil to you. And now please forgive [now] the transgr ession of the servants of the God of your father. Yoseif wept as his brothers spoke to him.

Targum Jonathan on Genesis 50:17

Thus shall you say to Joseph, Forgive now the guilt of thy brethren and their sin, for they committed evil against thee; but forgive, I beseech thee, the guilt of the servants of the God of thy father. And Joseph wept when they spake with him.

וַיֵּלְכוּ֙ גַּם־אֶחָ֔יו וַֽיִּפְּל֖וּ לְפָנָ֑יו וַיֹּ֣אמְר֔וּ הִנֶּ֥נּֽוּ לְךָ֖ לַעֲבָדִֽים׃ 18 J His brothers went to him themselves, flung themselves before him, and said, “We are prepared to be your slaves.”
Treating people with contempt is seen as unholy avodah in Chasidut, exemplified by Joseph's brothers who ended up falling into slavery after not believing he would become a ruler. The importance of submitting to divine will in difficult times is emphasized in Midrash, with examples from various biblical figures. Musar highlights Judah's redemption through self-sacrifice, contrasting with his brothers' sorrow for their role in Joseph's sale. In Talmud, it is stated that one must bow down and submit to the fox in its hour, as seen with Joseph's brothers bowing before him. Onkelos and Targum Jonathan both state that Joseph's brothers declared themselves to be his servants in Genesis 50:18.

Chasidut

Treating people with contempt is considered an unholy avodah, as seen with Yosef's brothers who did not believe he would become a ruler and ended up falling into slavery as a result, offering to be his slaves (Genesis 50:18).

Likutei Moharan, Part II 1:10:3

Treating people with contempt is an [unholy] avodah, as we find in connection with Yosef’s brothers. They treated him with contempt and did not believe that he would become a ruler. As a result, they fell into avdut (slavery), as they said to him, “We are prepared to be your slaves” (Genesis 50:18).

Commentary

Joseph's brothers went to him themselves after sending messengers, concerned that their previous request had reminded him of their past mistreatment. This occurred after they saw Joseph weeping.

Chizkuni, Genesis 50:18:1

וילכו גם אחיו, Joseph’s brothers also followed themselves after having sent ahead the sons of Bilhah. (They did after they saw him weep).

Rashi on Genesis 50:18:1

וילכו גם אחיו AND HIS BRETHREN ALSO WENT in addition to sending their messengers.

Steinsaltz on Genesis 50:18

Since Joseph did not respond to their request, the brothers were concerned that they had reminded him of the suffering they caused him all those years ago. Therefore, his brothers too went themselves and fell before him, Joseph, and they said: Behold, we are your slaves.

Midrash

The text explains that when faced with difficult times or fateful moments, one should not stand against them but instead give way and submit to divine will. Examples are given from the lives of Abraham, Isaac, Joseph, Moses, and David, who all gave way to difficult situations and had the hour fall into their hands. The importance of peace and forgiveness is also highlighted in the story of Joseph forgiving his brothers. The message is to submit to divine will and not stand against difficult times.

Aggadat Bereshit 47:1

Chapter (46) [47] of Prophets. [1] "Jacob fled to the land of Aram" (Hosea 12:13). This means "My people, enter your chambers and shut your doors" (Isaiah 26:20). Look within your heart and see that I have not brought suffering upon you according to your sins. Your inner chamber is your kidneys, as it says, "The light of God is the breath of man, searching all his innermost parts" (Proverbs 20:27). If suffering comes upon you, do not open your mouth and argue against divine justice. Rather, close your doors and remain silent, for "Hide yourself for a moment, until the wrath passes" (Isaiah 26:20). This is because suffering does not linger in the world; it passes, as it says, "Until anger passes by" (Isaiah 26:20). "My people, go within your chambers." When you see that difficult times are approaching, do not stand in their way, but give them space. "Go within your chambers" means, "Look to Me as if to say, 'I submit to Your will.'" When I saw that difficult times were approaching because of your sins, I gave them space, as it says, "He turned His right hand back" (Lamentations 2:3). So too, "My people, go within your chambers," means, "You too, go within your chambers and submit to My will," for anyone who stands against difficult times falls into their hands, as it says, "And they will testify against him, saying, 'Bless God and curse the people,' and they will take him outside the city and stone him to death" (1 Kings 21:13), because he stood against difficult times. But Abraham made room for the hour, and fled from Nimrod king of the Chaldeans, as it is said "Get yourself out of your country..." (Genesis 12:1-4) And the opportunity presented itself and fell into his hands, as it is written, "And Abimelech went to him from Gerar and they said, 'Behold, we have seen...'" (Genesis 26:26-28). Joseph made room for the opportunity when he was being sold to the Ishmaelites and could not say, "I am your brother," but remained silent and made room for the opportunity. And the opportunity presented itself and fell into his hands, as it is written, "And his brothers also went and fell down before him..." (Genesis 50:18). Jacob made room for the opportunity and fled from Esau, as it is written, "And Jacob fled..." (Hosea 12:13), and the opportunity presented itself and fell into his hands, as it is written, "And Esau took his wives and went to the land away from Jacob his brother..." (Genesis 36:6). Therefore, it is said to you, "Come into your chambers, my people..." (Isaiah 26:20).

Bereshit Rabbah 100:8

“Joseph returned to Egypt, he, and his brothers, and everyone who went up with him to bury his father, after he buried his father. Joseph's brothers saw that their father had died, and they said: Perhaps Joseph will hate us, and will repay us for all the evil that we did to him” (Genesis 50:14-15). “Joseph returned to Egypt…” Rabbi Levi and Rabbi Yitzḥak, said: It is because he did not invite them to the meal. (Joseph did not invite his brothers to dine with him as he had before Jacob’s death. This led the brothers to think that he harbored enmity toward them and would want to take revenge against them. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. He said: ‘In the past, father would seat me above Judah, who is king, and above Reuben, who is firstborn. Now, it is improper for me to sit above them.’ But that is not what they said, but rather: “Perhaps Joseph will hate us.” Rabbi Yitzḥak said: He went and peered into that pit. (While in Canaan to bury Jacob, Joseph peered into the pit that his brothers had thrown him into and from which he was removed and sold into slavery. ) Rabbi Tanḥuma said: His intention was only for the sake of Heaven. (He went to recite a blessing for having been saved from the snakes and scorpions that inhabited that pit (see Shabbat 22a; Bereshit Rabba 84:16). ) But that is not what they said, but rather: “Perhaps Joseph will hate us.” “They instructed to tell Joseph, saying: Your father instructed before his death, saying, so say to Joseph: Please, forgive the transgression of your brothers and their sin as they did evil to you. And now, please forgive the transgression of the servants of the God of your father. Joseph wept as they spoke to him” (Genesis 50:16–17). “They instructed to tell Joseph, saying: Your father instructed…” It is taught: Rabbi Shimon ben Gamliel says: Great is peace, as even the tribes spoke fabricated matters in order to impose peace between Joseph and the tribes. That is what is written: “They instructed to tell Joseph, saying…” Where did he instruct? We do not find that he instructed. “So say to Joseph…[Joseph wept as they spoke to him]” – he said: ‘This is how my brothers are suspicious of me?’ “His brothers too, went and fell before him and they said: Behold, we are your slaves” (Genesis 50:18). “His brothers too, went” – you wanted one of us as a slave, here all of us are your slaves.

Midrash Tanchuma Buber, Vayetzei 5:1

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. It is written (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS AND SHUT [YOUR DOORS] BEHIND ME. (The MT reads BEHIND YOU.) HIDE JUST FOR A MOMENT UNTIL MY ANGER PASSES. When you see a fateful hour, do not stand against it but give way to it. Thus it is stated: GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS. Look at me, as it were, for I have perceived an hour < made > fateful through your sins. I did nothing. Instead I gave way to it, as stated (in Lam. 2:3): HE HAS WITHDRAWN HIS RIGHT HAND…. So also you, GO MY PEOPLE. Thus, the one who stands against the hour will fall into its hand; but whoever gives way to the hour will have the hour fall into his hand. Naboth stood against the hour {and stood against it} [and fell into its hand]. When Ahab said to him (in I Kings 21:2): GIVE ME YOUR VINEYARD SO THAT I MAY HAVE IT FOR A VEGETABLE GARDEN. What did he do? He said (in vs. 3): THE LORD FORBID < THAT I SHOULD GIVE YOU MY ANCESTORS' INHERITANCE >. What happened to him? He fell into the hand of the hour, as stated (in vs. 13): AND THE MEN OF BELIAL TESTIFIED AGAINST [NABOTH BEFORE THE PEOPLE…. AND THEY STONED HIM TO DEATH WITH STONES]. Abraham gave way to the hour and fled from Nimrod, the king of the Chaldeans. So the hour returned and fell into his hand when he killed sixteen kings. It is so stated (in Gen. 14:15): THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT. Isaac also gave way to the hour when the Philistines said to him (in Gen. 26:16): GO AWAY FROM US. Immediately < the passage continues > (in vs. 17): SO ISAAC WENT AWAY FROM THERE. Then the hour returned and fell into his hand, as stated (in Gen. 26:26-28): THEN ABIMELECH CAME UNTO HIM FROM GERAR…. SO ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME …? AND THEY SAID: WE HAVE CLEARLY SEEN THAT THE LORD IS WITH YOU…. Joseph also gave way to the hour. When his brothers sold him, was he not able to say: I am your brother? But he gave way to the hour, and the hour returned and fell before him, as stated (in Gen. 50:18): THEN HIS BROTHERS ALSO WENT AND FELL DOWN BEFORE HIM. Moses gave way to the hour, as stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH. So the hour returned and fell into his hand, as stated (in Exod. 11:3): {AND} [ALSO] THE MAN MOSES WAS VERY GREAT IN THE EYES OF PHARAOH'S [SERVANTS] AND IN THE EYES OF HIS PEOPLE. David also gave way to the hour, as stated (in I Sam. 20:1): BUT DAVID FLED FROM NAIOTH. It is also written (in Ps. 3:1): WHEN HE FLED FROM HIS SON ABSALOM. And it is written (in Ps. 57:1): [WHEN HE FLED] FROM SAUL IN THE CAVE. So the hour returned and fell into his hand when Saul said to him (in I Sam. 24:21 [20]): [PLEASE] LOOK, I KNOW THAT YOU SHALL SURELY REIGN AND IN YOUR HAND THE KINGDOM OF ISRAEL SHALL ARISE. So < it was > also < with > Jacob, who fled from the hour. (Hosea 12:13 [12]:) THEN JACOB FLED TO THE LAND OF ARAM. And the hour fell into his hand, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES < … > AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB. Ergo (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS.

Musar

Judah took responsibility for Benjamin, experiencing great suffering as punishment for his role in Joseph's sale as a slave. He should have returned Joseph to his father, but instead went surety for Benjamin to redeem himself. Judah's willingness to become a slave himself to save Benjamin contrasts with his brothers who also faced sorrow for their role in Joseph's sale. This demonstrates Judah's eminent status among his brothers and his ultimate redemption through self-sacrifice.

Shemirat HaLashon, Book II 12:5

And Judah said (Ibid. 43:9): "If I do not bring him [Benjamin] to you and present him to you [alive], I shall have sinned against you all the days," Judah going surety both in this world and the next, and through this, experiencing great suffering, more than all of the other brothers, as written in Parshath Vayigash. The reason for this is that he caused Joseph's being sold as a slave. In truth, Judah was the most eminent of the brothers, and he should have strengthened himself to return Joseph to his father, wherefore he was punished by Heaven by having to go surety for a different brother [Benjamin], to bring him to his father. And in this, he strengthened himself with all his power, and he also acquiesced in prostrating himself before the lord of the land to be taken as a slave, so that his brother could return home to his father. And all the other brothers who acquiesced in the sale were made to undergo great sorrow by acquiescing in becoming slaves themselves, as it is written (Ibid. 44:9): "And we, too, shall be slaves to my lord." And also (Ibid. 50:18): "And his brothers also went, and they fell before him [Joseph] and they said: 'Behold, we are your slaves.'"

Quoting Commentary

Ramban explains that Moses and Aaron fell on their faces to implore the people not to return to Egypt, using examples of falling on one's face as an expression of supplication and conciliation. Rashi interprets Hosea 12:9 as Ephraim boasting about having power over Israel, using the term "deed" to refer to ownership of the people, contrasting this with God's true power and justice.

Ramban on Numbers 14:5:1

THEN MOSES AND AARON FELL ON THEIR FACES. The reason for this was that they saw that the people were about to decide to appoint a leader and return [to Egypt] immediately; so the righteous ones [Moses and Aaron] arose and prostrated themselves with their faces on the ground saying to them, ‘I pray you, my brethren, do not so wickedly,’ (Genesis 19:7.) and let this be no stumbling-block unto you. (See I Samuel 25:31.) Therefore it says [that they fell on their faces] before all the congregation of the children of Israel, for it was for their sake that they prostrated themselves on their faces [imploring them to abandon their plan to return to Egypt]. (Ramban here is excluding the possibility of interpreting their falling on their faces as a preparation for prayer (see further, 16:22). Therefore he points out that here it says that they [fell on their faces] before all the assembly of the congregation of the children of Israel, thus indicating that they did so in order to implore them to abandon their plan of returning to Egypt. See also Note 155 further.) Similarly, and he [David] fell on his face to the ground and bowed down three times (I Samuel 20:41.) [before Jonathan, is an expression of conciliation and supplication]. And the meaning of the word liphnei [“before” — ‘before’ all the assembly is like lahem [“for them” — to implore them, for their good, to renounce their plan of returning to Egypt]. Similarly, And his brethren also went and fell down ‘l’phanav (‘before’ him) (Genesis 50:18. Here too, it could not mean that the brothers did so in order “to pray” to Joseph, but only to plead with him on their behalf.) [also means “to” him — Joseph — to beg him for forgiveness]. There are many examples of this usage.

Rashi on Hosea 12:9:1

Surely I have become rich Now why should I worship the Holy One, blessed be He? I have found power for myself Heb. אוֹן, meaning strength. Rabbi Simon, however, explained it homiletically as follows: I found אוֹן for myself: I found a deed of indebtedness for myself, that I possess kingship over Israel. (Gen. 50:18) “And his brothers too wept and fell etc. ‘Behold we are slaves to you etc.’” אוֹן means the laws of a deed. Comp. (Gittin 43b) “They may write his deed (אוֹנוֹ) for it.” Comp. (Gittin 43b) “They may write his deed אוֹנוֹ for it.” Comp. also (Gen. Rabbah 2:2) With one deed (אוֹנוֹ) and with one price. And this is its explanation: “And Ephraim said: Surely I have become rich; I have found a deed for myself.” Jeroboam son of Nebat, who was of the tribe of Ephraim, boasts and declares: Surely I have become rich, I have found a deed for myself, one deed, that all Israel are my slaves, for my father acquired them, as it is written: And his brothers too went and fell before him, and said: Behold we are your slaves. And whatever a slave acquires belongs to his master. Hence, all their property is mine. Therefore, I have no sin if I take all that is theirs, for they are my slaves. What is written after this? And I am the Lord your God from the land of Egypt. The greatness that came to your father in Egypt was from Me. Said the Holy One, blessed be He. ‘Behold we are your slaves,’ you have not forgotten, but ‘I am the Lord your God,’ which was stated in the Decalogue, you have forgotten, for you have erected two calves, one in Bethel and one in Dan. And according to the simple meaning of the verse, you say, “I have found power for myself through oppression and deceitful scales.” And I am the Lord your God from the land of Egypt. There I distinguished between a droplet [of seed] of a firstborn and a droplet which was not of a firstborn. I also know and exact retribution from deceitful scales made without understanding and from one who hides his weights in salt in order to deceive.

Talmud

Rabbi Binyamin bar Yefet said that Rabbi Elazar said that when the fox is in its hour, one must bow down before and submit oneself to it, as seen in the case of Joseph's brothers bowing down before him after Jacob's death (Megillah 16b:5).

Megillah 16b:5

Following Jacob’s death, it states concerning Joseph: “And his brothers even went and fell down before him” (Genesis 50:18). Rabbi Binyamin bar Yefet said that Rabbi Elazar said: This explains the folk saying that people say: When the fox is in its hour, bow down to it, i.e., if a fox is appointed king, one must bow down before and submit oneself to it.

Targum

In Genesis 50:18, Onkelos and Targum Jonathan both state that Joseph's brothers bowed down before him and declared themselves to be his servants.

Onkelos Genesis 50:18

His brothers also went and threw themselves down before him, and they said, Behold, we are your slaves.

Targum Jonathan on Genesis 50:18

And his brethren came also, and bowed themselves before him, and said, Behold, we are thy servants.

וַיֹּ֧אמֶר אֲלֵהֶ֛ם יוֹסֵ֖ף אַל־תִּירָ֑אוּ כִּ֛י הֲתַ֥חַת אֱלֹהִ֖ים אָֽנִי׃ 19 J But Joseph said to them, “Have no fear! Am I a substitute for God?
Joseph reassures his brothers that he is not in the place of God to punish them, emphasizing that only God can grant atonement for their sins. He highlights his fear of God and understanding that revenge is not his role as a human, as seen in Genesis 50:19 and various commentaries. Abraham declares himself appointed by God, not by men, to control body and external things, positioning himself between body and soul. Yoseif, in the Targum, reassures his brothers that he will not harm them, acknowledging that all human thoughts are known to the Lord.

Chasidut

Joseph reassures his brothers not to fear, as he is in place of God, meaning he would act in a similar way to God, who performs acts that may appear evil but ultimately benefit us. This highlights the importance of maintaining a close relationship with God, embodying attributes of love and reverence towards Him. The Talmud discusses how the righteous will eventually reach a level where they can "build worlds" and be addressed with titles used by God Himself, reflecting their acquisition of God's attributes. If one has not reached this level of perfection, they remain below it, as illustrated by Joseph questioning his brothers if they see him as beneath this level, indicating a potential for revenge.

Kedushat Levi, Genesis, Vayechi 30

‎Genesis 50,19. “Joseph said to them: ‘do not fear‎‏ ‏for ‎I am in place of G’d.’” According to Onkelos the meaning of ‎this line is: “since G’d when He performs an act that appears to us ‎as evil, although He knows that it will turn out for our benefit, I, ‎if I were to be instead of G’d, I would have to perform a similar act ‎against you. Since it is not within man’s power to foresee how his ‎actions will turn out in the end, I am obviously not entitled to do ‎something that begins by being harmful.”‎ Looking at the plain meaning of the text it is difficult to ‎understand Onkelos.‎ Perhaps we have to fall back on the principle that every ‎human being, as part of his character, (virtues) must endeavour ‎to maintain close relations with his Creator. This involves a ‎degree of awe and reverence for the Creator to be present in his ‎mind at all times. It also presumes that he is imbued with a ‎degree of love for his Creator, as he contemplates the greatness of ‎G’d. He is obligated to do this if for no other reason than G’d has ‎performed so many more deeds of loving kindness for the Jewish ‎people than He has performed for any other nation. The same is ‎true for other attributes of G’d that have been of benefit to us on ‎numerous occasions. The sum total of such a relationship ‎between us, the creature, and the Creator, makes this an ‎עולם ‏האמת‎, a world in which truth is predominant. Once we appreciate ‎this we can understand the Talmud in Megillah 18 in which ‎the rhetorical question is posed of how we know that G’d had ‎referred to Yaakov by the title ‎א-ל‎, a name used for referring to ‎Him on many occasions? ‎ The foregoing will also help us understand what the Talmud ‎meant when it described G’d as having built and destroyed worlds ‎on a regular basis before He commenced with the construction of ‎the universe described in Bereshit. The Talmud in Baba ‎Batra 75 tells us that just as G’d has been building worlds, so ‎the righteous, in a future, refined world, will also “build worlds;” ‎not only that but they will be given titles used by G’d to describe ‎Himself. The ministering angels when meeting up with these ‎righteous will address them as “your holiness.” Although such ‎statements first strike us as bordering on blasphemy, when we ‎consider that these “righteous people” have already acquired ‎many of G’d’s own attributes, it is not difficult to understand the ‎Talmudic references to the future better state of the world at all.‎ If man has not attained the level of perfection described in ‎the last few lines, then instead of being accorded titles that he can ‎share with G’d, he remains below that spiritual level; this is why ‎Joseph asks his brothers if they have such a low opinion of him ‎that he is ‎תחת אלוקים‎, “beneath the level of minimal perfection” ‎described in the Talmud, so that he would be capable of dealing ‎on a basis of revenge with them.‎ If man has not attained the level of perfection described in ‎the last few lines, then instead of being accorded titles that he can ‎share with G’d, he remains below that spiritual level; this is why ‎Joseph asks his brothers if they have such a low opinion of him ‎that he is ‎תחת אלוקים‎, “beneath the level of minimal perfection” ‎described in the Talmud, so that he would be capable of dealing on ‎a basis of revenge with them.‎

Commentary

Joseph reassures his brothers in Genesis 50:19:1, stating that he is not in the place of God to punish them, emphasizing that only God can grant atonement for their sins. He highlights that even if he wanted revenge, it would not be up to him to do so without God's consent. This reflects Joseph's fear of God and his understanding that revenge is not his role as a human.

Da'at Zekenim on Genesis 50:19:1

?כי התחת אלהים אני, the word תחת here must be understood as in Deuteronomy, 1,21: אל תחת, “do not be afraid!” When Joseph realised the fear of the brothers that he would now take revenge on them he was broken hearted, telling them that he was far too G–d fearing, to act in such a manner.

Ibn Ezra on Genesis 50:19:1

[FOR AM I IN THE PLACE OF GOD.] Saadiah Gaon explains this as meaning: am I in the place of God that you fall before my face and say, Behold, we are thy bondmen?

Or HaChaim on Genesis 50:19:1

כי התחת אלוקים אני, "Am I then in G'd's place?" Joseph meant: "if you are guilty it is up to G'd to punish you; it is not up to me to revenge myself or to hold a grudge against you." Joseph may not have told the brothers that he had forgiven them because under Noachide law the matter did not depend on his forgiveness at all. Under Noachide law, once a person has committed the sin of kidnapping or robbery, he is guilty of the death penalty. The fact that the victim forgave the criminal is irrelevant to the penalty. Joseph added that he had to interpret the brothers' actions in a manner which reflected credit upon them.

Rabbeinu Bahya, Bereshit 50:19:1

אל תיראו כי התחת אלוקים אני, “do not fear! For am I instead of G’d?” He meant that the reason they did not have to be afraid of him was that he himself was a G’d-fearing man. He implied, as explained by Onkelos who uses the word דחלא — “real fear”, that even if he were bent on retaliation this would only backfire as G’d would punish him in turn. The letter ה at the beginning of the word התחת must not be understood as introducing a question but as part of Joseph conception of “fear of the Lord.” If one “fears” the Lord it is because one knows that He returns tit for tat. We have other examples where such letters ה which at first glance appear to introduce a question do not in fact do so. Compare Samuel I 2,27 הנגלה נגליתי אל בית אביך. The translation of these words is clearly not: “did I appear in the house of your father?” Rather these words need to be translated as: “I revealed Myself to your father’s house.” Joseph repeated the words “do not be afraid,” in both verse 19 and 21. The first “fear” he spoke of was the brothers’ fear of him; the second fear he spoke of was the fear of the famine which had started again. This is why he added immediately, (concerning their second fear) “I will provide for you.” (Compare my comments on Genesis 47,14).

Rashi on Genesis 50:19:1

כי התחת אלהים אני FOR AM I INSTEAD OF GOD — Am I perhaps (do you think that I am) in His stead? The ה of התחת expresses a question. Even if I wished to do you harm would I at all be able to do so? For did you not all design evil against me, and you did not succeed because the Holy One, blessed be He, designed it for good. How, then, can I alone, without God’s consent, do evil to you.

Rav Hirsch on Torah, Genesis 50:19:1

Gott mag die Gesinnung, die Absicht richten. Ich, als Mensch, habe ja nur an den Erfolg zu denken, und da bin ich vielmehr euch zu größtem Dank verpflichtet.

Sforno on Genesis 50:19:1

התחת אלוקים אני, while it is true that I am a judge, a surrogate of His, charged with the task of carrying out His decrees, and I could punish anyone who was empowered by Him to carry out His decrees. This is analogous to the principle that one court must not annul the rulings of a previous court on the same subject.” (Eduyot 1:5) It is true that you had been charged by G’d to carry out His decrees, but you did not send me here deliberately but G’d. (Genesis 48:8)

Steinsaltz on Genesis 50:19

Joseph said to them: Fear not, for am I in place of God? Only God can grant atonement for your sin; I cannot punish you in His place.

Tur HaArokh, Genesis 50:19:1

התחת אלוקים, “if in lieu of G’d?” Some commentators understand Joseph as remonstrating with his brothers who had prostrated themselves before him as if he were G’d, something most inappropriate, especially when they said: “here we are ready to be your slaves.” [Jews are G’d’ servants, not men’s. Ed.]

Midrash

The Midrash Tanchuma Buber discusses Rachel's desire for children, relating her struggle to Hannah and her eventual success in giving birth to Dan and Naphtali. The Tanna DeBei Eliyahu Rabbah emphasizes the importance of love, honor, and awe among the children of Israel. The Mekhilta DeRabbi Yishmael highlights Joseph's adherence to the Ten Commandments, praising his righteousness in various situations. Finally, Bereshit Rabbah praises Joseph's ability to comfort his brothers and contrasts his actions with the potential consequences of seeking revenge.

Bereshit Rabbah 100:9

“Joseph said to them: Fear not, for am I in place of God? You intended me harm; God intended it for good, in order to engender as it is today, to keep many people alive. And now, fear not; I will sustain you, and your children. He comforted them, and spoke to their heart” (Genesis 50:19–21). “Joseph said to them…You intended me harm…And now, fear not…and spoke to their heart” – is there any person who speaks to the heart? It is, rather, words that comfort the heart. He said to them: ‘You were likened to the dust of the earth. Just like the dust of the earth; can anyone eliminate the dust of the earth? You were likened to the beasts of the field; can anyone eliminate the beasts of the field? You were likened to the stars; can anyone eliminate the stars? Ten stars sought to eliminate one star and were unable to overcome it. Can I change the natural order of the world [and eliminate] twelve tribes? For they correspond to the twelve hours of the day and correspond to the twelve constellations in the firmament.’ Rabbi Simlai said: [Joseph said to them:] ‘You are the body and I am the head – “it will come upon the head of Joseph” (Deuteronomy 33:16). If the body is taken, what good is the head? Moreover, before you descended to here, they would call me a slave. After you descended to here, I informed them of my distinguished lineage. If this is so, would I kill you? Could that be? If I were to kill you, they would say: This one cannot be trusted. He did not keep faith with his brothers; with whom will he keep faith? [Or] they would say: They were not his brothers, but a group of lads whom he saw and called his brothers. Know that this is so, for ultimately he concocted a pretext and killed them.’ [Joseph] said: ‘Shall I become an antagonist to my father; my father begets and I bury? Shall I become an antagonist to the Holy One blessed be He; the Holy One blessed be He blesses and I diminish?’ That is what is written: “He comforted them.” The matters may be inferred a fortiori: If Joseph, who spoke gentle words to the heart of the tribes, was able to comfort them so, when the Holy One blessed be He will come to comfort Jerusalem, all the more so. That is what is written: “Comfort, comfort My people…” (Isaiah 40:1).

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:14

In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...

Midrash Tanchuma Buber, Vayetzei 19:1

[Another interpretation (of Gen. 30:22): THEN GOD REMEMBERED RACHEL.] What is written above on the matter (in vs. 1)? WHEN RACHEL SAW THAT SHE HAD BORNE JACOB NO CHILDREN…. < AND SHE SAID TO JACOB: GIVE ME CHILDREN >, OR ELSE I SHALL DIE. Our masters have said: From here you learn that all who are childless are regarded as dead. Thus it is written of Hannah (in I Sam. 2:6): THE LORD BRINGS DEATH AND GIVES LIFE. Hannah simply said this: Before he gave me a son, I was one of the dead. Now that he has given me a son, I have been reckoned with the living. Rachel said to Jacob (in Gen. 30:1-2): GIVE ME CHILDREN, OR ELSE I SHALL DIE. THEN JACOB'S ANGER WAS KINDLED AGAINST RACHEL. The Holy Spirit says (in Job 15:2): DOES A ONE WHO IS WISE ANSWER WITH WINDY KNOWLEDGE? (Gen. R. 71:7.) Jacob said to Rachel: Am I the viceroy (Gk.: antikaisar.) of the Holy One? (Gen. 30:2, cont.:) AM I TAKING GOD'S PLACE? The Holy One said to him: By your life, in the words you have uttered, AM I TAKING GOD'S PLACE? In these very words her son is < going to > rise up and say to your children (in Gen. 50:19): AM I TAKING GOD'S PLACE? She said to him: Did your father, Isaac, do this to your mother, Rebekah? Did not the two of them stand and pray for each other? It is so stated (in Gen. 25:21): THEN ISAAC ENTREATED THE LORD ON BEHALF OF HIS WIFE. You also should pray unto the LORD for me! And did not your grandfather Abraham do so for Sarah? He said to her: Sarah brought a rival wife into her house. She said to him (in Gen. 30:3): If so, HERE IS MY MAID BILHAH; GO IN TO HER. He did not do so; but, when she had < actually > given him her bondmaid, she immediately (in vs. 5) conceived and gave birth. (Gen. 30:6:) THEN RACHEL SAID: GOD HAS JUDGED ME. He has judged me and found me guilty; he has judged me and found me innocent. He has judged me and found me guilty by not giving me a son; he has judged me and found me innocent by giving my bondmaid a son. (Ibid., cont.:) SO SHE CALLED HIS NAME DAN (i.e., he has judged). Then she conceived and gave birth to Naphtali, AND (according to vs. 8) RACHEL SAID: WITH SUPERNATURAL WRESTLINGS (naphtule) I HAVE WRESTLED (niphtalti) < WITH MY SISTER >. {< Naphtali > should be interpreted as < the Greek word > nymphe, since in the Mediterranean cities they call a bride a nymphe.} Naphtulai < means in translation > that the wedding canopy was mine. Now on each Wednesday (Wednesdays were generally considered unlucky, especially for sick children. See yTa‘an. 4:4 (68b) (bar.); Ta‘an. 27b (bar.); Soferim 17:5. See also Pes. 112b.) she was adorned to enter it, but < it was > Leah < who > entered. (Cf. Gen. R. 71:8.) Therefore, < it was > "my wedding canopy" (naphtulay), but her sister entered. (Gen. 30:8:) < AND RACHEL SAID: WITH SUPERNATURAL WRESTLINGS (naphtule) I HAVE WRESTLED (niphtalti) > WITH MY SISTER; {AND} I HAVE ALSO PREVAILED. SO SHE CALLED HIS NAME NAPHTALI. Why Naphtali (NPTLY)? Because from their border they put a crown on the Torah, (The allusion is to the fact that the borders of Naphtali contain Tiberias, a city which for hundreds of years represented the center of Jewish learning in Israel.) about which it is written (in Ps. 19:11 [10]): SWEETER ALSO THAN HONEY AND THE DRIPPINGS (NPT) OF THE COMB. When Leah saw that she had borne six, she said: The Holy One has made this agreement with Jacob, to raise up twelve tribes. Now here I have borne six sons; and the two bondmaids, four. That makes ten. Then Leah conceived < again >. Our masters have said: She conceived a male. (Ber. 60a; Gen. R. 72:6; cf. Ber. 9:3; yBer. 9:5 (14a).) Leah said: Here I have conceived, but my sister Rachel has not given birth. (Thus, Rachel would not even equal the bondmaids.) What did Leah do? She began to pray for mercy upon her sister Rachel. She said to let whatever should be within her (Probably a misreading for “my” in accordance with the direct discourse of the Hebrew text, which reads literally, “She said: Let whatever is within her belly….”) belly become female, and let not my sister Rachel be prevented from giving birth to a son. The Holy One said to her: By your life, you have had mercy upon you sister. See, I am making that which is within your belly female, and < I > am remembering her in this regard. (Gen. 30:21:) THEN AFTERWARDS SHE BORE A DAUGHTER AND CALLED HER NAME DINAH. What is the meaning of DINAH (DYNH)? That she argued (DYNH) against giving birth to a son on condition that Rachel bear a son; for thus it is written below (in Gen. 30:22-23): THEN GOD REMEMBERED RACHEL…. SO SHE CONCEIVED AND BORE A SON. What is the meaning of SO SHE CONCEIVED AND BORE < A SON >? < The verse > likens her giving birth to her conception. Just as her conception was painless, so was her giving birth painless. (Gen. 30:23, cont.:) THEN SHE SAID: GOD HAS TAKEN AWAY MY SHAME. What is the meaning of HAS TAKEN AWAY? (Gen. R. 73:5.) Simply that before a wife gives birth there is shame found within her house. How? When she breaks a vessel in her house, whom does she have to blame? When she gives birth, she blames her child. She therefore said: GOD HAS TAKEN AWAY MY SHAME.

Tanna DeBei Eliyahu Rabbah 26:1

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

Quoting Commentary

Etz Yosef commentary on Bereishit Rabbah 71:7:4 explains that Joseph, as the son of Rachel, is telling his brothers, the sons of Jacob, that he is not in the place of God, referencing Genesis 50:19 and Aggadot Bereshit 51.

Etz Yosef on Bereishit Rabbah 71:7:4

To stand before her son, as it says (Genesis 50:19): “Am I in place of God”? - the correct text, as in Aggadot Bereshit 51. That is, Yosef, the son of Rachel, will say to the rest of the brothers, the sons of Yaakov, “Am I in place of God”?

Second Temple

Abraham declares himself as appointed by God, not by men, to be controller of the body and external things. He positions himself between the concerns of the body and the soul, maintaining his connection to God while also being influenced by Egyptian vanity. He claims his rightful portion of virtue and acknowledges that he belongs to God, not to any created object.

On Dreams, Book II 15:8

[107] when he claims the goods of his kinsmen and father from which he seemed to have been disinherited and holds it his duty to recover that portion of virtue which falls to his lot; when he passes step by step from betterment to betterment and, established firmly as it were on the crowning heights and consummation of his life, utters aloud the lesson which experience had taught him so fully, “I belong to God” (Gen. 50:19), and not any longer to any sense object that has been created,

On the Migration of Abraham 29:3

[160] Do you notice that this politician takes his position in the midst between the house of Pharaoh and his father’s house? that his object is to be equally in touch with the concerns of the body, which is Egypt, and those of the soul which are kept as in a treasury in his father’s house? For when he says “I belong to God” (Gen. 50:19) and other things of this kind, he is abiding by the customs of his father’s house. But when he mounts “the second chariot” of the mind that fancies itself a king, even Pharaoh (Gen. 41:43), he again sets up the idol of Egyptian vanity.

On the Migration of Abraham 5:2

[22] he confesses that he is God’s (Gen. 50:19), not the property of any created being: when making himself known to his brethren he thrust perforce from his presence, shaken and tottering, all those frames of mind that make the body their delight and think that their own doctrines afford them a firm standing (Gen. 45:1 f.): he declared that he had not received his commission at the hands of men, but had been appointed by God (Gen. 45:7 f.) to be duly constituted controller of the body and of things outside the body.

Targum

Yoseif reassures his brothers, stating he is not in place of God and will not harm them, as he fears and humbles himself before the Lord. He acknowledges that the evil they did to him has come to an end, as all human thoughts are known to the Lord.

Onkelos Genesis 50:19

Yoseif said to them, Fear not. For am I in place of Elohim? [For I am one who fears Elohim]

Targum Jerusalem, Genesis 50:19

And Joseph said to them, Fear not, for the evil that you did me Hath ended. Are not the thoughts of the sons of men before the Lord?

Targum Jonathan on Genesis 50:19

And Joseph said to them, Fear not, for I will not do you evil, but good; for I fear and humble myself before the Lord.

וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשֹׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַחֲיֹ֥ת עַם־רָֽב׃ 20 J Besides, although you intended me harm, God intended it for good, so as to bring about the present result—the survival of many people.
Chasidut emphasizes the importance of not judging others harshly and always praying for the ability to judge favorably, while the commentators on Genesis 50:20:1 discuss how the brothers' harmful actions were ultimately part of God's plan for good. Jewish Thought explores themes of sibling rivalry, reconciliation, and divine intervention in the Book of Genesis, highlighting the complex relationships between Joseph and his brothers, as well as Yehudah and Tamar. The Midrash illustrates how Joseph's actions align with the commandments given in the Torah, emphasizing compassion, forgiveness, and generosity towards his family. Quoting Commentary and Tanakh both focus on Joseph reassuring his brothers that God intended their actions for good, leading to the saving of many lives, while Targum interprets Genesis 50:20 as Joseph acknowledging that God's intentions prevailed over his brothers' evil actions.

Chasidut

God orchestrated the separation of Yosef from his brothers to establish Yehuda's dominance, leading to the tribes' exile in Egypt for failing to judge Yosef favorably. Yosef's hesitation in seating Yehuda as the head resulted in his brothers' mistaken belief of his hatred, emphasizing the importance of not judging others harshly and the consequences of such actions. This serves as a lesson to always pray for the ability to judge others favorably and avoid negative assumptions.

Mei HaShiloach, Volume I, Genesis, Vayechi 10

“You thought evil of me, but E-lohim thought it for good ….” (Bereshit, 50:20) With this God showed that it was possible to bring the tribes into the exile of Egypt, the main point of which is separation, for at a time when Israel is unified nothing can rule over them. This began when Yosef was separated from the tribes, for while Yaakov Avinu was still among them it could not be discerned who was the greatest of the tribes, as sometimes he would bring this one closer, and sometimes this one closer, just whichever was fitting in his eyes to bring close at that time. Yet before his passing, at the time when he blessed them, he said to Yehuda, “the sons of your father will bow down before you,” and all recognized that Yehuda was dominant over his brothers. Because of this Yosef did not know how to conduct himself, whether to seat Yehuda at the head, for was he not the king, and it was forbidden to disrespect the king? Or should he seat himself at the head, for did he not know himself that Yehuda was the head and would therefore sit in a category unto himself, and not with the tribes? The tribes judged him that he did this out of hatred, and therefore they were punished to go with exile as they should have judged him favorably. Also with Yosef, his response was considered a sin, since he left room for them to be mistaken about him. Truly he should have acted by seating himself at the head since at this time he was king, yet he was to know in his heart that Yehuda was greater than he was. And truly, that his brothers were mistaken about him might seem like a small mistake in the eyes of man (yet it had tremendous results). Therefore one must always pray before God that it should never enter his mind to judge another as guilty, and also that his fellow man should not judge him as guilty, and therefore the tribes were punished, in that they were supposed to judge him favorably.

Commentary

The commentators on Genesis 50:20:1 discuss how the brothers' actions, intended for harm, were ultimately part of God's plan for good. They were not blamed for their actions as they were unwitting agents of God, who exploited their error for a positive outcome. Joseph forgave them, recognizing that their harmful intentions ultimately led to his rise to greatness and ability to save many lives.

Haamek Davar on Genesis 50:20:1

Elokim meant it for good. Hashem arranged for them to suspect him and try to harm him in order to bring about this great event, otherwise Yaakov’s righteous sons would never have done such a deed.

Ibn Ezra on Genesis 50:20:1

TO PASS. Aso (to pass) is an infinitive. (The usual form of this infinitive is asot, hence I.E.’s comment.)

Or HaChaim on Genesis 50:20:1

ואתם חשבתם עלי רעה, והאלוקים חשבה לטובה, "what you had planned as harm for me, G'd planned it for good, etc." The whole matter is comparable to that of a person who plans to give his friend a poisoned drink in order to kill him, but who mistakenly pours him a cup of wine. Legally speaking, such a person is not guilty before a human tribunal. Similarly, the brothers were not guilty before Joseph though they were guilty before a Heavenly Tribunal. It is possible that the forgiveness of the victim even to a Jewish criminal would not free the criminal from the death penalty if the deed had been committed under circumstances warranting such a verdict.

Rashbam on Genesis 50:20:1

אלוקים חשבה לטובה, you were the unwitting agents of G’d and you are therefore not to blame. G’d had planned that it should all be for the good.

Sforno on Genesis 50:20:1

ואתם חשבתם עלי רעה, you had mistakenly considered me as a רודף, someone threatening your very lives. Had you not erred, your actions would have been perfectly justified.

Sforno on Genesis 50:20:2

אלקים חשבה לטובה, G’d exploited your error for something good.

Steinsaltz on Genesis 50:20

You intended me harm; God intended it for good, in order to engender, as it is today, to bring about the outcome we see today, to keep many people alive. I do not bear any grudge against you, as it was due to your harmful intentions that I ascended to greatness, and it was ultimately because of your scheme that I became capable of sustaining you.

Jewish Thought

The Jewish text discusses the theme of sibling rivalry in the Book of Genesis, emphasizing reconciliation and hope despite challenges. It also explores the complex relationship between Joseph and his brothers, highlighting their jealousy, hatred, and ultimate decision to sell Joseph into slavery. Additionally, the text delves into the story of Yehudah and Tamar, focusing on themes of righteousness, divine intervention, and the founding of the Davidic dynasty through their union. The narrative showcases the intricate interplay between human actions and divine plans, illustrating how free will and destiny intersect in the lives of these biblical figures.

Akeidat Yitzchak 28:1:19

The author wonders why Rashi accepts as facts matters that even the Midrash only voices as a suspicion. (1) "Israel loved Joseph because he was a ben zekunim, son of his old age. When the brothers saw this they hated him." Here we find that the real reason for their hatred was not related to his tale bearing, something they recognized as being due simply to his immaturity. They believed that Jacob's love for Joseph precluded Jacob from loving them. The letter mem in the words mikol banav, is to be understood like the letter mem in the words ma-asser mikol meaning "a tenth of all." Here too the meaning would bem "The brothers saw that of all his sons, Jacob loved Joseph." They all felt relegated to the status of sons of concubines vis a vis Joseph. Being aware of the status of Ishmael in Abraham's household and Jacob's own status in Isaac's household when compared to Esau, his father's favorite, the brothers concluded that they themselves were to be excluded, and that the colored coat was evidence that Joseph had been selected to be the carrier of the tradition. Had they been right, they could have attempted to obtain a blessing by deceit, just like their father Jacob had done. In that case, they would have concealed their feelings towards Joseph. In fact, however, their hatred was confined, at least initially, to their inability to talk to Joseph peaceably. (6) When Joseph started having dreams and revealed the nature of his thinking by prattling on about them, the hatred intensified and brotherly love receded still further, until finally no more is said about hatred, but we hear only about jealousy. Thus a plan was formed to take action against the object of their jealousy. We find something similar in the relationship between Saul and David. Saul's jealousy was stirred into action by the growing success of David (Samuel I 18,14-16). The dream in which Joseph saw his brothers' sheaves of grain bowing down to his own sheaf reflected the fact that when later on the brothers encounter Joseph on their first trip to Egypt, they paid homage to him since they were in need of obtaining grain from him. At that time, they did not bow down to Joseph per se, since they were unaware of Joseph's identity at that time. In the second dream, reference is made to the time when they would pay homage to him as a ruler over them. Perhaps they ridiculed him when they said, "Do you want to be king over us?" meaning that such a thing could never be until their descendants had increased sufficiently to warrant establishing a nation and a monarchy. Or, they asked, "Do you wish to rule amongst us?" As Onkelos suggests, they accused Joseph's dreams as reflecting his fantasies during his waking hours. Once the brothers had convinced themselves that they were permitted to dispose of Joseph, or were even duty-bound to do so, they planned to do it far away from home so as to have a free hand and not be inhibited by the proximity of their father. Nablus is approximately a day's journey from Hebron, and they knew that Joseph would visit from time to time. Midrash Rabbah's suggestion is that from the word et, it is clear that the brothers' primary concern was to "tend to themselves." A new element into the frequent visits by Joseph of his brothers is introduced. Previously, due to the brothers grazing their sheep in the vicinity of Hebron, Joseph would visit by day and be back home by evening. This was no longer the case. No doubt, Joseph had not planned to stay away longer than necessary and to report back to his father. Since G-d did not want lo postpone His plan, He assisted Joseph when Joseph left the beaten trail not having found his brothers in Nablus and went to look for them. Joseph imagined that the man whom he encountered who seemed to know who he was, would certainly know where his far more famous brothers were. This is why he said merely, "I seek my brothers," without bothering to identify the brothers further. Sometimes G-d uses the very efforts man makes to thwart His plans as instruments to advance His plans. This is what Joseph had in mind when he said at a much later stage, "G-d intended for the good what you had intended for evil." The apparently superfluous words of the angel, "They have moved from here," give rise to the comment of our sages that they had severed brotherly relations with Joseph, and that their very departure from Shechem (Nablus) was proof of this. What the man meant to tell Joseph was that the brothers' departure itself was far more relevant than the place they had moved to. (2) The brothers' attitude towards Joseph was unanimous, though they disagreed on the method of implementation. Each of them considered how to rid themselves of the evil forces that they felt Joseph represented. In Jeremiah 18,18, we find a similar dilemma facing those who wanted to silence the prophet. Their course of action was "let us go and bad-mouth him, then we will no longer have to listen to his rebukes.” They too wanted to avoid laying a hand on him directly. (3) The brothers had intended that disposing of Joseph should not bring any further consequences. Had they given the impression that robbers had attacked him, surely the robbers would have taken the colored coat, but would have left the body. This would have set off a hunt after the robbers. The idea of putting him in a pit and preserving the coat would explain that no remains were found, and would prevent a search being instituted. In this way they would escape retribution by their father. They hoped to escape retribution by G-d by saying, "Let us see what will happen to his dreams!" What they meant was that if his dreams had indeed been Divine messages, they were anyways powerless to prevent their realization. If Joseph's dreams would be realized, at least they would know that they were meant to be realized. In that event, G-d Himself would prevent them from actually becoming guilty of bloodshed. If, on the other hand, G-d would not save Joseph, the brothers would feel at ease for having opposed their father whose love of Joseph they considered misplaced, and it would have proved to Joseph they considered misplaced, and it would have proved to them that Joseph had deserved his fate. (7) Jacob may have chosen that day since he had heard the brothers had decided to graze their flocks so much further from home. (9) Reuben may have hoped to dissuade Joseph from his mode of behavior and to save him in that manner, although in order to get his way with his brothers, he had to use more devious language to conceal his plan. Reuben explained to his brothers that they must make allowance for the possibility of a natural means of Joseph surviving, if they wanted to escape responsibility for having murdered him. Relying on G-d performing a miracle to save Joseph is not enough to claim that not only the brothers' will but also G-d’s will had been done, should Joseph die as a result of their actions. Rashi's comment that verse twenty-two had been said by the holy spirit, means that the second part of the verse is a report to us, the readers, not of the conversation that took place between Reuben and his brothers, but that the Torah added this line as evidence that Reuben was not lying when he said to the brothers in 42,22, "I told you not to sin against the lad!" The caravan looked like a typical Ishmaelite caravan from the distance, but on closer inspection turned out to be a group of Midianites. Since the former usually carried merchandise down to Egypt, Yehudah suggested they sell Joseph to the Ishmaelites. Later they recognised the Midianites, a special branch of the tribe of Ishmaelites. Since Yehudah had not been aware of everything Reuben had in mind, namely to bring Joseph back to their father, he advised in keeping with the expressed intention of Reuben, that they refrain from laying a hand on Joseph themselves, and that they merely sell him. Since Joseph was their flesh and blood, they did not want to become guilty of murder, did not even want indirect guilt on their conscience. (8) In order to forestall any search or further inquiries, they then treated Joseph's colored coat in such a way that the impression would be created that he had fallen victim to a ferocious beast. Jacob's mourning was indicative of his despair to ever see Joseph again. The contrast between Jacob's behavior and that of David, when the latter lost his first son by Bat Sheva, is explained in Midrash Tanchuma Parshat Vayigash (compare Samuel II 11,12). (10) Jacob mourned himself, having a tradition that should a son of his die during his lifetime, he, Jacob, would end up in purgatory. This accounts for his reference, "For I will go down to my son to she-ol," the latter word meaning gehinnom, i.e purgatory. This subject and the need for all of his twelve sons to play their part in the founding of the Jewish nation is discussed in Chapter 31. Jacob hoped that this would be the last and only mourning he would have to observe before his death. In this way, his refusal to be comforted was not a complaint against what fate had decreed against him. Since Jacob was aware that his son must have died because of a sin he had committed, and that this in turn reflected on the manner in which he had raised him, acceptance without further mourning would indicate that he, Jacob, had not been sufficiently chastened by what he had suffered, and that just as in the case of makkat mardut, lashes imposed by Rabbinic tribunal for a person's obstinacy in not submitting to the Rabbis' decision, a further series of lashes is administered until the victim changes his attitude. Jacob was afraid then that if he did not mourn sufficiently he might be in line for further chastisement. This is similar to what Job says (Job 9,27-28), "Should I say I will forget my complaint and comfort myself, I am afraid of all my sorrows, I know that You will not acquit me." Anyone acting differently would be like someone whose I.O.U. had been paid off, but had not been destroyed by the creditor. The brothers' intention had been fulfilled as soon as Joseph was sold to Egypt, a country from which slaves could not escape. Thus the brothers were no longer worried about Joseph's dreams becoming realized. Even when they came to Egypt during the famine, they never thought of him in that connection. G-d had to put in motion all these events in order for Israel eventually to become fit to become G-d’s chosen nation once they would leave Egypt. If the brothers were not punished, it is not because they were not free to do otherwise, but because they acted freely, convinced that their conduct was justified. (4) Midrash Tanchuma, which pictures G-d as having been involved in the brothers' plan, wishes to direct our attention to the fact that the ultimate benefit which accrued to the brothers from their action, is proof that it enjoyed Divine sanction, and that if the brothers had not done what they did, G-d would have been forced to seek other means to set in motion a chain of events leading to similar results. After the lesson we have learned from the first story about events showing a dovetailing of G-d’s plans with the freely executed actions of man, the second is even more impressive. (11) It demonstrates that G-d wanted the founder of Jewish royalty to be born from a union of Yehudah and Tamar. The latter was a fit mother for royalty both because of her conduct and because she was a descendant of Shem, the king of Salem (Bereshit Rabbah 85). Yehudah, being unable to watch the grief of his father, had moved away and befriended Chirom. This association led to the selection of Bat Shua as his wife, Yehudah's motivation apparently being a combination of financial and esthetic considerations. Since Bat Shua was from a distinguished family, her ancestry is mentioned in spite of her own name not being revealed. (12) Had Yehudah paid more attention to the personality of his wife, his sons would presumably have turned out better. When he got around to selecting a wife for his oldest son Er, he chose better than for himself. This, however, failed to inspire his son, and that is the reason the latter avoided procreation with Tamar. Since the duty to procreate is universal, and since there is no need to spell out the penalty as a warning, Er died for his sin of omission. In this way, what appears to have been G-d’s plan, namely to produce the source of Jewish monarchy through the union of Yehudah and Tamar, seems to have suffered a setback. Onan also refused to have children with Tamar, being aware that any offspring from her would not really be considered as his own. G-d’s plan thus appeared to have suffered a further setback. The participants' free choice was the cause of these delays in carrying out G-d’s plan. If Onan felt that children with Tamar would not be counted as his children, seeing they would be from a levirate union, having relations with his sister-in-law for purposes other than procreation would be incestuous and thus punishable by death. (13) Now Yehudah's plan for a union between his remaining son and Tamar was postponed due to Sheylah's tender age. He wanted to wait for Sheylah to attain both physical and spiritual maturity so that when he would eventually marry Tamar, he would perform his marital duties properly. As far as Yehudah was concerned there was no specific time-limit for the postponement of the marriage between Sheylah and Tamar. Tamar did not feel that she needed to accept such delay silently. The names Er and Onan are suggestive of their respective deaths, arirut meaning barrenness, whereas aninut conveys the pain and anguish caused one's progenitors through one's untimely death. The name Sheylah suggests the disappointment in store already at his birth in a disappointing, illboding place (38,5). Meanwhile Tamar was waiting, widowed, for Sheylah to attain manhood and for her to become his wife. (14) She had not been aware that Yehudah had had a different timetable in mind for her marriage to Sheylah than had applied when she had been married to Onan. In removing her widow's garments, Tamar had planned to remind Yehudah of his promise in the event he had forgotten same. Covering herself with a veil, adorning herself, and placing herself at a site where she hoped to encounter her father-in-law on the way to Timnah, she hoped to find favor in his eyes so that she would be given to Sheylah. Her plan was sound, and she had no reason to think that Yehudah would suspect her of being a harlot, seeing that both her garments and her veil indicated her chastity. It had not occurred to her that Yehudah would suggest a sexual relationship without even inquiring after her name, i.e. who she was. Since according to the laws existing at that time, a union with one's father-in-law was permissible, Tamar preferred the certainty of the union offered now to the uncertainty of a union with Sheylah in the future. She asked Yehudah for a proper token of his esteem so as to have future evidence of the validity of the union now taking place between them. Since it was customary to pay off harlots after they had performed their part of the bargain, Tamar's insistence on a pledge before the union, marked her as different. Her insistence on receiving personalized items as a pledge, made it obvious that she was only concerned with the performance of the levirate act of marriage to produce offspring from this distinguished man. Yehudah's endeavors to retrieve his ring and staff to avoid being involved in a scandal and his desisting eventually to avoid drawing too much attention to himself petered out since he had made a sincere attempt to pay the promised young goat. The statement by the townspeople nearby that there had not been a harlot in their neighborhood proves that it had been Yehudah who had jumped to the wrong conclusion about the veil Tamar had covered her face with. Since Tamar's status was one of shomeret yibbum, waiting for consummation of the levirate marriage, her pregnancy led to her death sentence in accordance with the laws of infidelity governing that region. (15) Possibly, both Yehudah and Sheylah had been informed, since they were the only ones with whom Tamar would have been permitted to have sexual relations, and whose admission to such relations would have saved her from being burned. Yehudah's statement "Take her out and let her be burned," means "We did not have relations with her, therefore we cannot save her from her penalty.” Tamar did not send her pledge to Yehudah via the judge so as not to embarass him in case he wanted to own up and declare his being responsible for her pregnancy. Yehudah's statement "She is more righteous than I," reflects that what he had done to her had been quite legal, since she had been fit to become his wife, that Tamar also had acted with the proper intention so that not only the act had happened to be legally in order. This is the reason then that his admission was so praiseworthy. The praiseworthy conduct of Tamar was commented upon many hundreds of years later, when Boaz had become the father of Ruth's child, the latter having invoked the same kind of right Tamar had once invoked (Ruth 4,12). Both are portrayed as having been motivated by the purest and most noble intentions. The fact that both of these women played a major role in the founding of the davidic dynasty can only reflect Divine intervention. Our sages, in their deep insight, comment when interpreting the words "She is more righteous than I" that this comment was made by heaven to show that the turn of events was not haphazard, but the outcome of heavenly planning. Yehudah did not continue to live with Tamar, seeing that he would thereby commit an injustice against his son Sheylah whom he had denied Tamar only to take her for himself. The twins Tamar gave birth to reflect heavenly planning at work also, since through a single act of union Tamar produced seed for both her deceased husbands. If, whenever the Torah mentions Yehudah's offspring, the two sons who had died prematurely are mentioned, we may infer that there is a reason for this. True, Aaron's two sons Nadav and Avihu are also mentioned on frequent occasions after they had died, but in their case the reason is to explain why Aaron's younger son became High Priest after him. Their names being mentioned is not as strange, therefore, as the repeated references to Er and Onan. To have these two long deceased sons mentioned in the census taken in Numbers 26,19 may therefore be explained by their having lived on in the persons of Peretz and Zerach respectively. Perhaps the struggle described about each of the babies wanting to be the first to be born suggests that each one wanted to replace Er and Onan vicariously, both of whom had had to wait a long time to be re-incarnated in this fashion. We have explained earlier that ever since Jacob's time, natural birthright was something that has been fought over. The midwife who thought that she was earmarking the firstborn when she tied the string on his hand, stood corrected when the firstborn turned out to be the younger one after all.

The Jonathan Sacks Haggadah; Essays, Begin with Shame, End with Praise 9

The Book of Genesis, for example, is dominated by sibling rivalry, but it ends on a note of reconciliation between Joseph and his brothers (“You intended evil against me, but God turned it into good” [Gen. 50:20]). The land promised to the patriarchs is still not theirs. Genesis comes to a close with their descendants in Egypt. But again there is a chord of expectation. Joseph says, “I am about to die, but God will surely come to your aid and take you up out of this land to the land He promised on oath to Abraham, Isaac, and Jacob” (Gen. 50:24). The Mosaic books close with Moses forbidden to enter the land to which he had led his people for forty years, but God leads him up the mountain so he can see it from afar. The Hebrew Bible as a whole ends (II Chr. 36) with Cyrus, king of Persia, giving permission to the Jews to return to Israel and rebuild the Temple. There is no closure to these endings, no guarantee of what will happen next. But there is a confidence, born of covenant, whose name is hope. There will be difficulties ahead, but they will not be insurmountable. There will be grief, but it will not be paralyzing or final. Terrible suffering may lie in wait around the corner, but something and someone will survive. There may be exile but eventually there will be homecoming, return. Defeat is never ultimate, nor do we face the uncertain future alone. “Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me” (Ps. 23:4). Wherever we are, there is a way back to the Promised Land, the good society, the destination that lies beyond our field of vision but that we know is there.

Midrash

Joseph's actions throughout his life align with the commandments given in the Torah, as seen in his refusal to swear falsely, his obedience to his father, his avoidance of killing, committing adultery, stealing, bearing false witness, coveting, hating, seeking revenge, or bearing a grudge. Instead, Joseph showed compassion, forgiveness, and generosity towards his family, fulfilling the command to let his brother live with him by sustaining his father and brothers during a time of famine.

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:14

In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...

Quoting Commentary

In Genesis 50:19-20, Joseph reassures his brothers that although they intended harm, God intended it for good. Rashbam explains that the phrase "עשה כיום הזה" in Genesis 50:20 is similar to "עשות כיום הזה". Ramban interprets Genesis 15:6 as Abraham believing in God's promise of a child due to God's righteousness, not based on Abraham's own righteousness, using the example of Phinehas to illustrate God's eternal righteousness and kindness.

I Believe; A Weekly Reading of the Jewish Bible, Vayigash; The Future of the Past 6

Don’t be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. (Gen. 50:19–20)

Ramban on Genesis 15:6:1

AND HE BELIEVED IN THE ETERNAL; AND HE ACCOUNTED IT TO HIM FOR RIGHTEOUSNESS. Rashi’s explanation is: The Holy One, blessed be He, accounted it to Abraham for righteousness and merit because of the faith with which he had trusted in Him. But I do not understand the nature of this merit. Why should he not believe in the G-d of truth, and he himself is the prophet, and G-d is not a man, that He should lie? (Numbers 23:29.) Furthermore, he who believed [and on the basis of this belief was ready] to sacrifice his only son, the beloved one, and withstood the rest of the trials, how could he not believe a good tiding? The correct interpretation appears to me to be that the verse is stating that Abraham believed in G-d and he considered it due to the righteousness of the Holy One, blessed be He, that He would give him a child under all circumstances, and not because of Abram’s state of righteousness and his reward, even though He told him, Your reward shall be very great. (Above, Verse 1.) Thus from now on he would no longer have to fear that sin might prevent the fulfillment of the promise. Now although in the case of the first prophecy (See above, Note 223, and Ramban to Verse 2.) Abraham had thought that the promise was conditional upon the recompense for his deeds, yet now since He promised him that he should have no fear on account of sin and that He will give him a child, he believed that the thing is established by G-d, (Further, 41:21.) truth He will not turn from it. (Psalms 132:11.) For since this is a matter of the righteousness of G-d, it has no break in continuity, even as it is written, By Myself have I sworn, saith the Eternal, the word is gone forth from My mouth in righteousness, and shall not come back. (Isaiah 45:23. “Saith the Eternal” is here an addition based upon Genesis 22:16.) It may be that the verse is stating that Abraham believed that he would have a child as an heir under all circumstances, but the Holy One, blessed be He, accounted to him that this promise He had assured him would in addition be as righteousness (Ramban is now suggesting that Abraham did consider his having a child as being a reward for his deeds, but the Holy One, blessed be He, accounted it to him as an act of righteousness in order not to diminish his future reward for his good deeds.) since in His righteousness G-d did so, just as it says, G-d thought it for good. (Further, 50:20.) A similar case is the verse regarding Phinehas: And that was accounted unto him for righteousness, (Psalms 106:31.) meaning that the trust he [Phinehas] has in G-d when committing that particular deed (See Numbers 25:7-8.) was accounted as righteousness unto all generations since G-d will forever keep His righteousness and kindness for every generation on account of [Phinehas’ deed, and this recompense transcends any strictly merited reward]. This is similar to that which is stated, Forever will I keep for him My mercy. (Psalms 89:29.)

Rashbam on Genesis 48:11:1

ראה, as if the Torah had written ראות. We find a similar construction in Genesis 50,20 where the words עשה כיום הזה mean the same as if the Torah had written עשות כיום הזה.

Tanakh

Yosef reassures his brothers that he will not take revenge on them, as he believes that God intended their actions for good, leading to the saving of many lives. This concept of forgiveness and repentance is a central theme in the story of Yosef and his brothers.

Covenant and Conversation Family Edition, Vayechi, II; Transforming the Story 1

II. Transforming the Story THE CORE IDEA The brothers fear for their lives as Yosef reveals himself to them. What would stop him from taking his revenge? Yosef reassures them with these words: “Don’t be afraid,” said Yosef. “Am I in place of God? You intended to harm me but God intended it for good, to accomplish what is now being done, the saving of many lives” (Bereshit 50:19–20). The conclusion to this story is the original source for understanding the concept of teshuva (repentance).

Covenant and Conversation Family Edition, Vayigash, I; The Future of the Past 5

Yosef repeats this in the next parasha, when the brothers fear that he may finally take revenge after their father’s death: “Don’t be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Bereshit 50:19–20).

Targum

Both Onkelos and Targum Jonathan interpret Genesis 50:20 as Joseph acknowledging that what his brothers meant for evil, God intended for good in order to preserve the lives of a great people, emphasizing that it was not due to Joseph's own righteousness or merit but rather the Word of the Lord that brought about his position of power and ability to save the house of Jacob.

Onkelos Genesis 50:20

You meant to do evil to me, but [from before] Elohim [it was meant] meant it for good, in order to do as it is today, to preserve the lives of a great people.

Targum Jonathan on Genesis 50:20

You indeed imagined against me evil thoughts, that when I did not recline with you to eat it was because I retained enmity against you. But the Word of the Lord thought on me for good; for my father hath caused me to sit at the head, and on account of his honour I received; but now not for the sake of my (own) righteousness or merit was it given me to work out for you deliverance this day for the preservation of much people of the house of Jakob.

וְעַתָּה֙ אַל־תִּירָ֔אוּ אָנֹכִ֛י אֲכַלְכֵּ֥ל אֶתְכֶ֖ם וְאֶֽת־טַפְּכֶ֑ם וַיְנַחֵ֣ם אוֹתָ֔ם וַיְדַבֵּ֖ר עַל־לִבָּֽם׃ 21 J And so, fear not. I will sustain you and your dependents.” (dependents NJPS “children,” trad. “little ones.” See the Dictionary under ṭaph.) Thus he reassured them, speaking kindly to them.
Joseph's words to his brothers came from his heart, comforting them and reassuring them of his forgiveness and support, using logic to demonstrate his sincerity and emphasizing the importance of reconciliation and forgiveness. Joseph's actions also exemplify the importance of guarding one's tongue and deeds, showcasing forgiveness as a foundational concept in Judaism and Christianity. Additionally, the Tosefta highlights the blessings bestowed upon individuals once they arrived at their respective locations, contrasting the prosperity during Joseph and his brothers' time with the challenges faced after their passing.

Chasidut

Rashi explains that Yosef's words came from his heart, calming the hearts of others, shining his encompassing nekudah into all hearts (Likutei Moharan 34:8:5).

Likutei Moharan 34:8:5

This is also what is written in connection to Yosef: “that my own mouth is speaking to you” (Genesis 45:12). Rashi explains: “As my mouth is, so is my heart.” In other words, he shone his nekudah into his vav; he shone “My mouth utters wisdom” into “and the meditations of my heart are understanding.” And it is written of him (Genesis 50:21), “and he spoke to their hearts,” which Rashi explains: words that calm the heart. That is, he shone his encompassing nekudah into all hearts.

Commentary

Joseph comforted his brothers by explaining that their presence in Egypt had solidified his status as a free man, making any revenge on them illogical and suspicious. He compared the twelve tribes to stars that cannot be extinguished, and reassured them of his continued support for them and their children. Joseph used logic to convince his brothers of his sincerity, pointing out that if ten lamps could not extinguish one lamp, he alone could not extinguish ten lamps.

Da'at Zekenim on Genesis 50:21:1

וידבר אל לבם, “he addressed their hearts trying to put them at ease.” According to Rashi, he used logic to convince them of his sincerity, by saying that if ten lamps had not been able to extinguish one lamp, how could he a single (lamp) individual, hope to extinguish ten lamps? He referred to the smoke emanating from the fire in each lamp.

Rabbeinu Bahya, Bereshit 50:21:1

וינחם אותם וידבר אל לבם, “he comforted them and spoke to their heart.” Rashi has this to say about these words of comfort: Joseph demonstrated to the brothers how his own status had been made more secure by their very existence. As long a they had not come to Egypt he had been suspected of being a slave who by a quirk of fate had risen to power. Ever since the arrival of his brothers such an accusation could not be sustained. If he were to revenge himself on them now these same people would conclude that they had not really been his brothers at all but had been hired by him to play that part in order to legitimise himself as a free man. After all, who would believe that he killed his actual brothers!? Moreover, from a logical point of view, if the ten of them had been unable to extinguish his light, how could he single-handedly hope to extinguish their collective lights?

Rashi on Genesis 50:21:1

וידבר אל לבם means HE SPOKE words that found ready entrance INTO THEIR HEART: Before you came down hither people spread rumours about me that I was born a slave; through you it became public that I am a free-man by birth. If I were to kill you what would people say? “He saw a party of fine young men and he prided himself on his relationship with them, saying “These are my brothers”, but afterwards he killed them. Have you ever heard of a man killing his brothers?!” (Genesis Rabbah 100:9) Another interpretation is: He said to them, “Ten lights could not extinguish one light; how, then, can one light extinguish ten lights?” (Megillah 16b).

Rav Hirsch on Torah, Genesis 50:21:1

אנכי אכלכל אתכם ist nicht wohl so zu fassen, als ob Josef seiner Brüder Hauptbesorgnis zunächst auf die materielle Unterstützung bezogen hätte. Eine solche Voraussetzung ist ja auch durch das וינחם אותם וידבר על לכם beseitigt. Vielmehr: Noch einmal, fürchtet nicht, daß mit des Vaters Tod eine Änderung in meiner Gesinnung vorgegangen sei. Vielmehr werdet ihr täglich den Beweis in Händen haben, daß ich der Alte bin und bleibe. — נחם ,וינחם אותם ja Trost und Reue, beides eine völlige Sinnesänderung in der bisherigen Ansicht über etwas. Man hat bisher etwas für Recht gehalten, sich vielleicht gar damit gebrüstet, sieht nun plötzlich, daß es Unrecht sei und man sich dessen zu schämen habe: Reue. So würde auch wahrer Trost nur ein solcher sein, der den von einem schmerzlichen Leid Betroffenen zu der Überzeugung bringt, daß auch dies zum Heile gereiche, nicht wie der "babylonische Trost" spricht: "was kann man dazu tun, man muss sich in das Unabänderliche fügen" (B. K. 38a.), sondern das Bewusstsein belebt: würde man die Verhältnisse so durch- und überschauen, wie Gott sie durchschaut und überschaut, so würde man es nicht ändern, selbst wenn man es vermöchte. So sucht auch Josef sie hier erst zu einer ganz entgegengesetzten Ansicht über die Vergangenheit zu bringen: "Gott hat euch zum Werkzeug meines und so vieler Menschen Glückes gebraucht" etc. und dann: וידבר על לבם nicht nur: אל לבם, sondern: על לבם, so, daß seine Worte und Gründe Macht über ihre Gefühle bekamen. נחמה wendet sich nicht ans Herz, sondern an den Verstand, und dann: וידבר על לבם. (Vgl. 25, 29).

Siftei Chakhamim, Genesis 50:21:1

Ten lights cannot extinguish one light... [You might ask: Why did Yoseif compare them to lights? The answer is:] Because the twelve tribes correspond to the twelve stars which illuminate the whole world. Therefore he mentioned to them “ten lights.” I.e., he was saying that despite their plan to kill him, he was saved from them because each tribe is like a constellation in the heavens which cannot be destroyed. And surely he alone is unable to destroy them. But it cannot simply mean that [since ten could not kill him, surely] he cannot kill ten. This would be no proof because Yoseif was a king and could order a thousand people to kill them. (Gur Aryeh)

Steinsaltz on Genesis 50:21

And now, fear not; I will sustain you and your children. He comforted them and spoke to their heart reassuring statements of this kind.

Midrash

The text discusses the theme of reconciliation and forgiveness, particularly focusing on the story of Joseph and his brothers. Despite the harm done to him, Joseph comforts his brothers and speaks kindly to them, emphasizing that even though they intended harm, God intended it for good. Joseph reassures his brothers, comparing them to the dust of the earth, beasts of the field, and stars, indicating that he cannot change the natural order of the world. The text highlights the importance of comforting others and emphasizes the idea of reconciliation and forgiveness, drawing parallels between Joseph's actions and the comforting of Jerusalem by the Holy One Blessed be He.

Bereshit Rabbah 100:9

“Joseph said to them: Fear not, for am I in place of God? You intended me harm; God intended it for good, in order to engender as it is today, to keep many people alive. And now, fear not; I will sustain you, and your children. He comforted them, and spoke to their heart” (Genesis 50:19–21). “Joseph said to them…You intended me harm…And now, fear not…and spoke to their heart” – is there any person who speaks to the heart? It is, rather, words that comfort the heart. He said to them: ‘You were likened to the dust of the earth. Just like the dust of the earth; can anyone eliminate the dust of the earth? You were likened to the beasts of the field; can anyone eliminate the beasts of the field? You were likened to the stars; can anyone eliminate the stars? Ten stars sought to eliminate one star and were unable to overcome it. Can I change the natural order of the world [and eliminate] twelve tribes? For they correspond to the twelve hours of the day and correspond to the twelve constellations in the firmament.’ Rabbi Simlai said: [Joseph said to them:] ‘You are the body and I am the head – “it will come upon the head of Joseph” (Deuteronomy 33:16). If the body is taken, what good is the head? Moreover, before you descended to here, they would call me a slave. After you descended to here, I informed them of my distinguished lineage. If this is so, would I kill you? Could that be? If I were to kill you, they would say: This one cannot be trusted. He did not keep faith with his brothers; with whom will he keep faith? [Or] they would say: They were not his brothers, but a group of lads whom he saw and called his brothers. Know that this is so, for ultimately he concocted a pretext and killed them.’ [Joseph] said: ‘Shall I become an antagonist to my father; my father begets and I bury? Shall I become an antagonist to the Holy One blessed be He; the Holy One blessed be He blesses and I diminish?’ That is what is written: “He comforted them.” The matters may be inferred a fortiori: If Joseph, who spoke gentle words to the heart of the tribes, was able to comfort them so, when the Holy One blessed be He will come to comfort Jerusalem, all the more so. That is what is written: “Comfort, comfort My people…” (Isaiah 40:1).

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:14

In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...

Midrash Tanchuma Buber, Shemot 2:1

Another interpretation (of Exod. 1:1): NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL. This text is related (to Ps. 147:3–4): WHO HEALS THE BROKEN HEARTED…. HE RECKONS THE NUMBER OF THE STARS; HE GIVES THEM ALL NAMES. When Jacob died, what is written (in Gen. 50:15)? WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD. What did they see? They saw that, as long as Jacob was alive, Joseph dined with them, and they would eat at his table. Then, when Jacob was dead, they did not eat at his table. Thus it is stated: WHEN JOSEPH'S BROTHERS SAW THAT THEIR FATHER WAS DEAD, they said: There is evil hidden in Joseph's heart; (ibid., end:) AND HE WILL SURELY REPAY US FOR ALL THE EVIL WHICH WE RENDERED HIM. (Cf. Gen. R. 100:8.) (Vs. 16:) SO THEY SENT A MESSAGE UNTO JOSEPH, SAYING. To whom did they entrust the message? To Bilhah. (Cf. Rashi, on Gen. 50:16, according to whom Bilhah’s children were the messengers.) Thus it is stated (in vs. 17): SO SHALL YOU SAY TO JOSEPH: PLEASE FORGIVE, PRAY (anna), …. R. Abbin said: The Holy One said: You used this word anna. A high priest is going to enter the Holy of Holies and utter a synegoria (The Greek word denotes a verbal defense.) for your children with this expression: Anna haShem (Pray, O Eternal One). (On the Day of Atonement the high priest used these words to begin his confession over his own bullock (Yoma 3:8; 4:2).) (Ibid., cont.:) AND NOW, PLEASE FORGIVE THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. "The transgression of your servants" is not written here but THE TRANSGRESSION OF THE SERVANTS OF THE GOD OF YOUR FATHER. Although your father is dead, know that his God is alive. (Ibid., cont.:) AND JOSEPH WEPT AS THEY SPOKE TO HIM. Joseph said: Thus have my brothers distrusted me. (Gen. 50:21:) SO HE COMFORTED THEM AND SPOKE TO THEM KINDLY ('al lev) of things which depend upon the heart ('al lev). He said to them: Before you came down to Egypt, the people were opposed to me, saying: He is a slave. (Gen. R. 100:8; PRK 16:5.) Now you have been brought down and have made it known that I am the child of free < parents >. So should I kill you? They would say: Is there a person who would kill his brothers? Ergo (in Gen. 50:21): SO HE COMFORTED THEM.

Midrash Tanchuma Buber, Shemot 2:2

Another interpretation (of Gen. 50:21): He said to them: You are ten and have not overcome me. Now, since I am one, shall I overcome ten? Ergo (in Gen. 50:21): SO HE COMFORTED THEM. (Meg. 16b.)

Midrash Tanchuma Buber, Vayeshev 20:1

Another interpretation (of Gen. 39:1): WHEN JOSEPH WAS TAKEN DOWN TO EGYPT. There were three natures within him. < He was > a Torah scholar, a prophet, and one who nourished his brothers. < He was > a Torah scholar, for it is so written (in Gen. 37:3): BECAUSE HE WAS THE CHILD OF HIS OLD AGE (ZEN). (ZQN here is interpreted in the Talmud as an abbreviation (notarikon) for Zeh Sheqanah Hokhmah, which means, “This is the one who has acquired wisdom.” See Qid. 32b. See also Targum Onqelos, Gen. 37:3: BECAUSE HE WAS A WISE SON TO HIM.) It is also written (in Deut. 32:7): ASK YOUR FATHER, AND HE WILL INFORM YOU; [YOUR ELDERS (rt.: ZQN), AND THEY WILL TELL YOU]. And where is it shown that he was prophet? Where it is stated (in Gen. 37:2): SINCE HE WAS A YOUTH WITH THE CHILDREN OF BILHAH…. It is also written (in Exod. 33:11): HIS ATTENDANT, JOSHUA BIN NUN, A YOUTH. Again it is written (in I Sam. 2:21): AND THE YOUTH SAMUEL GREW UP. (Since prophets like Joshua and Samuel are called youths, the designation must mean that Joseph also was a prophet.) And where is it shown that he fed his brothers? Where it is stated (in Gen. 50:21): SO NOW, FEAR NOT; I WILL NOURISH YOU….

Pesikta DeRav Kahana 16:5

"If only you were like my brother, who nursed [at my mother's breast]" (Songs 8:1). Like which "brother" [does this verse refer]? Like Cain to Abel? Cain killed Abel. Like Ishmael to Isaac? Ishmael hates Isaac. Like Esau to Jacob? Esau hates Jacob. Like the brothers of Joseph to Joseph? The brothers of Joeph hate Joseph. Rather, like Joseph to his brothers. You find that after all the evil that they did to him, what is written about it? "And now, do not be afraid. I will sustain you and your little ones. And he comforted them and spoke to their hearts" (Gen. 50:21). Said Rabbi Simlai, he said to them, "You are the head and I am the body. If the head is taken away, what good is the body?" Another interpretation: He said to them, "You shall be likened to the dust of the earth, and like the sand of the sea, and like the stars of the heavens. Behold, I am going and I am waging war for them (i.e., the Egyptians). If I can do so for them, behold, I can do so for you, and if I cannot do so for them, I could not do so for you." Another interpretation: He said to them, "‘Shall I become an adversary to my father; my father begets and I bury?" Another interpretation: He said, "Shall I become an adversary to the Holy One Blessed be He? The Holy One blesses and I diminish?" Another interpretation: He said to them, "You conduct yourselves according to the order of the world, twelve hours during the day and twelve hours during the night, twelve months, twelve constellations of the zodiac, twelve tribes. Is it possible for me to abolish the conduct of the order of the world?" Another interpretation: He said to them, "Before you descended here, the Egyptians were treating me like a slave. Once you descended here, they recognized my nobility." Another version: "He said to them, "If I kill you now, the Egyptians would say, "He saw a group of young men, and he said, 'Perhaps they are my brethren.' You should know that it is so, that after time had passed, he found some pretext and he killed them." Another interpretation: He said to them, "If I kill you now, the Egyptians would say, 'If he did not keep faith with his brothers, would he keep faith with us?'" Therefore, "He comforted them and he spoke to their hearts" (Gen 50:21). And behold these matters may be logically deduced: If regarding Joseph, who spoke kind and comforting words to the hearts of his brothers, and they were comforted, how much more so when the Holy One Blessed be He comes to comfort Jerusalem as one, [and thus it says,] "Comfort, O comfort, my people, says your God" (Is. 40:1).

Pesikta Rabbati 29:1

She weeps bitterly in the night (Lamentations 1:2) - Let our teacher the priests teach us - is it permitted for them to immerse for their terumah offering on the Ninth of Av? Rabbi Chanina the deputy High Priest said: It would suffice for the House of our God to forgo one immersion. (Beraisa Taanit 13a) Needless to say, we must recall the destruction of the Temple.

Pesikta Rabbati 29:17

"Comfort, comfort My people" says your God (Isaiah 40:1). This is the meaning of "O that you were a brother to me" (Song of Songs 8:1) - not like Cain to Abel, nor Ishmael to Isaac, nor Esau to Jacob, nor Joseph's brothers to him. Rather, like Joseph to his brothers - despite all the evil they did to him, what is written? "Now do not be distressed or angry at yourselves...I will provide for you and your little ones" (Genesis 50:21). He comforted them and spoke to their hearts. Though ten lamps cannot extinguish one lamp, one lamp cannot extinguish ten. "He reassured them, speaking kindly to them" (Genesis 50:21).

Shemot Rabbah 20:19

“The children of Israel ascended ḥamushim,” – they ascended armed. “Moses took Joseph’s bones with him, as he had administered an oath to the children of Israel, saying: 'God will remember you; and you shall take my bones up with you from here’” (Exodus 13:19). “Moses took Joseph’s bones.” In his regard the verse says: “The wise hearted will take commandments” (Proverbs 10:8), as all Israel were engaged with silver and gold and Moses was engaged with Joseph’s bones, as it is stated: “Moses took [Joseph’s] bones….” The Holy One blessed be He said to Moses: In your regard, “the wise hearted will take commandments” is fulfilled. Joseph was obligated to his father to bury him because he was his son, but you are not his son and not his grandson, and you were not obligated to involve yourself with him, and [yet] you [have involved yourself in] his burial. Likewise, I, who have no obligation to any creature, I will tend to you and bury you, as it is stated: “He buried him in the canyon” (Deuteronomy 34:6). How did Moses know where Joseph was buried? Some say, Seraḥ daughter of Asher showed him, and he was buried in the Nile. What did Moses do?… (The midrash elsewhere (Tanḥuma (Warsaw ed.), Beshalaḥ 2) describes how Moses cast a shard, on which “arise bull” was written, into the Nile, in order to elevate Joseph’s remains from the riverbed. In Moses’s final blessing, Joseph was described as the “firstborn bull” (Deuteronomy 33:17). He called to him to rise to the surface, and not delay the exodus from Egypt.) Some say he was buried in the palace, in the manner that kings are buried. The Egyptians crafted golden dogs through sorcery, so if a person would come there they would bark and their voices would carry throughout the land of Egypt, a distance of forty days travel. Moses silenced them, as it is stated: “But for all of the children of Israel no dog will extend its tongue” (Exodus 11:7). Moses began screaming: ‘Joseph, Joseph, the time has arrived for what you said: “The Lord will remember you” (Genesis 50:25).’ Immediately, the coffin began rocking and Moses took it, as it is stated: “Moses took Joseph’s bones.” Joseph’s bones travelled with them in the wilderness for forty years. The Holy One blessed be He said to [Joseph]: ‘You said to your brothers: “I will sustain you” (Genesis 50:21) – by your life, you will die and your bones will travel with them in the wilderness for forty years,’ as it is stated: “There were men who were impure by reason of a corpse [nefesh adam]” (Numbers 9:6), and adam refers to none other than Joseph, as it is stated: “He pitched a tent among men [adam]” (Psalms 78:60), and it is written: “He abhorred the tent of Joseph” (Psalms 78:67). (Thus, the tent referred to earlier as “among men [adam]” was in the territory of Joseph, indicating that Joseph is referred to as adam. Consequently, it may be determined that the individuals to whom the verse in Numbers 9:6 refers were those who carried Joseph’s coffin. It was their complaint that led to God’s command that one who is impure from a corpse, and therefore cannot bring the paschal offering, may do so one month later as the ‘minor Pesaḥ.’ ) ‘Thanks to your bones they perform the minor Pesaḥ.’ “As he [Joseph] had administered an oath [hashbe’a hishbia] to the children of Israel” – why twice? It is because he took an oath that he had no grudge against them, and they took an oath to him that they held no grudge against him. Why [does the verse state:] “you shall take my bones up with you from here”? Rabbi Levi said: To what is this matter comparable? It is to a man who put his wine in the cellar. Thieves entered, took the barrel, and went and drank it. The owner of the wine came and found that they had stolen the barrel. He said to them: ‘You drank the wine, restore the barrel to its place.’ So too, Joseph’s brothers abducted him and sold him, and when [the time] came to take his leave from the world, he administered an oath to them. He said to them: ‘Please, my brothers, you abducted me alive from Shekhem, restore my bones to Shekhem.’ That is why it is stated: “The bones of Joseph that the children of Israel took out of Egypt, they buried in Shekhem” (Joshua 24:32).

Sifrei Devarim 38:8

And thus do you find, that wherever the righteous go, blessing comes in their wake. Israel went down to Gerar — blessing came to Gerar, viz. (Bereshith 26:12) "And Israel sowed in that land, etc." Jacob went down to Lavan — blessing came down in his wake, viz. (Ibid. 30:27) "I have found through divination that the L-rd has blessed me for your sake." Joseph went down to Potifera — blessing came in his wake, viz. (Ibid. 39:5) "and the L-rd blessed the house of the Egyptian for Joseph's sake." Jacob went down to Pharaoh — blessing came down for his sake, viz. (Ibid. 47:10) "And Jacob blessed Pharaoh." In what way did he bless him? In that years of famine were withheld from him. And after the death of Jacob they returned, as it is written (Ibid. 50:21) "And now, do not fear, I (Joseph) will feed you and your little ones," and (Ibid. 45;11) "And I will feed you there." Just as "feeding" there was in the (projected) years of famine, so, the "feeding" here (50:21) was in the years of famine, (the famine having returned with Jacob's death). These are the words of R. Yossi.

Yalkut Shimoni on Nach 443:2

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).

Musar

The text emphasizes the importance of guarding one's tongue and deeds, as seen through Joseph's actions of forgiveness and discretion towards his brothers despite their betrayal. Joseph's behavior demonstrates his holy trait of not seeking revenge or causing strife, even going so far as to avoid being alone with his father to prevent suspicion from his brothers.

Shemirat HaLashon, Book II 12:11

And from all of this awesome episode we can understand how much one must guard his tongue and his deeds. And also, from [the account of] Joseph, we can understand his holy trait, viz. (Ibid. 45:5): "And now, do not be grieved, and do not vex yourselves that you sold me here." And, similarly, at the end of the parshah (Ibid. 50:21): "And he comforted them and he spoke to their hearts." And witness further the greatness of Joseph, who did not tell his father what had been done to him, until it was revealed to him prophetically before his death, as it is written [(Jacob speaking)] (Ibid. 49:23): "They [the brothers] embittered him and they antagonized him and they hated him, etc." And, more than this, we find in the words of Chazal that Joseph took care not to be alone with his father, so that his brothers not suspect him of telling his father what he had suffered at their hands.

Quoting Commentary

The text emphasizes the importance of forgiveness and speaking kindly to others, drawing from the story of Joseph forgiving his brothers for selling him into slavery, highlighting that forgiveness is a concept that originated in ancient Israel and is foundational to both Judaism and Christianity. Moses also demonstrates noble actions by ensuring Joseph's remains are buried in Israel, showcasing a focus on spiritual matters over material concerns.

Covenant and Conversation; Leviticus; The Book of Holiness, Kedoshim, Do Not Take Revenge 7

God forgives. But so do human beings. Forgiveness is the point of the episode in which the book of Genesis reaches its climax and culmination. Joseph’s brothers fear that he will take revenge for the fact that they sold him into slavery. He comforts them, saying, “Don’t be afraid. Am I in the place of God? You intended to harm me, but God intended it for good, to accomplish what is now being done, the saving of many lives. So then, don’t be afraid. I will provide for you and your children.” Joseph “reassured them and spoke kindly to them” (Gen. 50:19–21). According to the ­philosopher David Konstan, (David Konstan, Before Forgiveness: The Origins of a Moral Idea (Cambridge, UK: Cambridge University Press, 2010).) the concept of forgiveness was born in ancient Israel. Christianity derives its ethic of ­forgiveness directly from Judaism.

Ibn Ezra on Isaiah 40:2:1

דברו על לב Speak ye comfortably. The expression דבר על לב speak to the heart means always to speak kindly, so as to remove sorrow and regret for things which have already past; comp. Gen. 50:21.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Vayehi; Surviving Failure 3

“Do not be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. So then, do not be afraid. I will provide for you and your children.” And he reassured them and spoke kindly to them. (Gen. 50:19–21)

Or HaChaim on Genesis 47:5:5

We may also see some additional significance in the word אליך in verse five. The reason Pharaoh did command the brothers to migrate to Egypt was only in order to demonstrate that Joseph had never been a slave and had been born into a very respectable family. While it was true that on the face of it this had been demonstrated at the time when Joseph revealed himself to his brothers, he had not yet freed himself completely from the suspicion that the "brothers" were a group of bachelors with whom Joseph had made a deal that they should claim to be his family. We find that Bereshit Rabbah 100,9 refers to such a possibility in connection with Genesis 50,21 where Joseph is described as: "he consoled them and put their minds at ease." The Midrash describes that Joseph put his brothers' minds at ease by telling them that if he were to take any punitive action against them now the Egyptians would question his claim that they were his family and would argue that at the time that he, Joseph, identified them as his brothers this had been a charade, and that they had only been a group of young men whom he had paid to misrepresent themselves. When Pharaoh said to Joseph "your brothers have come to you," he meant that the brothers' presence in Egypt would buttress Joseph's claim concerning his ancestry.

Rabbeinu Bahya, Shemot 13:19:1

ויקח משה את עצמות יוסף, “Moses took the remains of Joseph, etc.” While the Israelites were still preoccupied with material concerns such as demanding silver and gold from the Egyptians, Moses was preoccupied with nobler matters, needs of the soul, by performing the commandment of seeing to it that Joseph would eventually be interred in Eretz Yisrael. This was in accordance with Proverbs 10,8 quoted in Sotah 13, that “he whose heart is wise accepts commands.” Joseph had acquired the merit of having brought his father Yaakov to burial in Eretz Yisrael; as a result he received the distinction of having his own remains taken out of Egypt by someone greater than him, by Moses. In return for having performed this commandment Moses himself was interred by someone greater than he himself, by the Almighty personally, as we know from Deut. 34,6: “He (G’d) buried him in the valley, etc.” I have discussed this matter in connection with Joseph’s death (Genesis 50,28). We have also found a Bereshit Rabbah 87,10 that Moses needed to take Joseph with him as otherwise he could not have split the Sea of Reeds. This miracle occurred as a compensation for Joseph who at the time had fled from the presence of his master Potiphar’s wife, placing himself in a most embarrassing situation by leaving his garments inside the house (Genesis 39,12). The Torah describes his departure there as וינס ויצא החוצה, “he fled-and went outside.” We find the same word וינס applied to the motion of the Sea when G’d (Moses) parted it (Psalms 114,3 ) הים ראה וינס, “the Sea saw and fled.” What did the Sea see which made it retreat? “It saw the remains of Joseph.” We find another similarity of expression between what happened to the brothers and Joseph and to something which happened at the Sea. In Genesis 50,21 when Joseph tries to calm his brothers’ fears that now that Yaakov was dead he would revenge himself on them, וינחם אותם וידבר על לבם, “he comforted them and spoke to their heart.” A the splitting of the Sea we find the expression (Exodus 15,8) בלב ים, “in the heart of the Sea.”

Ramban on Genesis 47:18:1

THEY CAME UNTO HIM IN THE SECOND YEAR. I.e., the second year of the years of the famine. Now although Joseph had said, And there are yet five years when there will be no plowing and sowing, (Above, 45:6.) as soon as Jacob came to Egypt a blessing came with his arrival, and they began to sow and the famine came to an end. And thus we read in the Tosephta of Tractate Sotah. (10:9. Tosephta means “addition.” This is a collection of Tannaitic teachings compiled by Rabbi Chiya and Rabbi Oshayah soon after the Mishnah was completed by Rabbi Yehudah Hanasi.) Thus the language of Rashi. And it is similarly mentioned in Bereshith Rabbah: (89:11.) “Rabbi Yosei the son of Rabbi Chanina said that the famine lasted for two years, for when our father Jacob went down to Egypt the famine ceased. When did it return? In the days of Ezekiel, etc.” But if so, then Joseph’s words regarding his interpretation of [Pharaoh’s dream which predicted the seven years of famine] were not fulfilled, and would thus cause people to doubt his wisdom! Perhaps we shall say that the famine continued in the land of Canaan as Joseph had said, but in Egypt our father Jacob went down to the river in the presence of Pharaoh and all of Egypt, whereupon all his people saw that the waters in the Nile rose as he approached it, and thus they knew that G-d’s blessing was due to the prophet’s arrival. In that case, the verse stating, And Joseph sustained his father, and his brethren, and all his father’s household, with bread, according to the want of their little children, (Verse 12 here.) applies to the remainder of the seven years and for as long as his father lived, (According to the Tur’s version of Ramban, this passage reads: “applies to the years of plenty of his father’s entire lifespan.”) for even after his father’s death, Joseph said, I will sustain you and your little ones. (Further, 50:21.) Yet, with all this, I wonder: for if so, then Pharaoh’s dream was not true since it only revealed the decree to him but not what would ultimately become of those seven years! Now I have seen there in the Tosephta of Tractate Sotah: (10:9. Tosephta means “addition.” This is a collection of Tannaitic teachings compiled by Rabbi Chiya and Rabbi Oshayah soon after the Mishnah was completed by Rabbi Yehudah Hanasi.) “Rabbi Yosei said that as soon as our father Jacob died, the famine reverted to its former condition, etc.” We have further been taught in the Sifre: (Sifre Eikev, 38.) “And Jacob blessed Pharaoh. (Verse 10 here.) How did he bless him? [His blessing was] that the years of famine should cease. Nevertheless they were completed after Jacob’s death, as it is said, Now therefore fear ye not; I will sustain you. (Further, 50:21.) Now just as ‘sustaining’ mentioned above (Above, 45:11. And there I will sustain thee, for there are yet five years of famine.) by Scripture refers to years of famine, so also ‘sustaining’ mentioned here (Further, 50:21.) refers to years of famine. Rabbi Shimon says, ‘It is not a sanctification of G-d’s Name for the words of the righteous to be effective as long as they live, and then to be removed after their death.’ Rabbi Eleazar the son of Rabbi Shimon said, ‘I accept the opinion of Rabbi Yosei rather than that of my father, for it is indeed a sanctification of G-d’s Name for there to be a blessing in the world for the period that the righteous are in the world, and for the blessing to remove from the world when they leave.’” Thus far the text of the Tosephta. Thus the remaining five years of the famine were completed. The opinion of Rabbi Abraham ibn Ezra is that these two years, [recounted in Verses 14-20, during which the Egyptians gave their money and cattle to Joseph in exchange for food], occurred after Jacob had come to Egypt, [and since there were two years of famine before he came to Egypt, this accounts for four of the seven years of famine]. And Ibn Ezra wrote as follows: “We find in homiletic texts of the Rabbis that the famine was removed by the merit of Jacob. It is also possible that there were three more years of famine, but that they were not as severe as the first four years which had passed.” But Ibn Ezra’s words are not at all correct. The account of the dream and its interpretation make all seven years alike, and, had it been as he said, Scripture would have mentioned the different nature of these three last years. In line with the plain meaning of Scripture, Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan during a period of five years, and he brought it to Pharaoh, for how is it possible for the money and cattle to be exhausted in one year? Rather, the money sufficed them for the entire five years, as is the usual way of the world. (In a time of famine, people conserve money and make it last for a long period of time.) Now since nothing was initiated, and no change of any kind occurred during all these years, Scripture relates nothing about them except, And Joseph gathered up all the money, etc. (Verse 14 here.) When the money was exhausted, Scripture relates that they came to Joseph — this was in the sixth year of the famine — and he gave them bread in exchange for their cattle. He fed them with bread only to the extent of sustaining them, but not to satiety. And when that year was ended, (Verse 18 here.) in which he had vowed to them that he would feed them with bread in exchange for their cattle—which was the sixth year—they came unto him the second year, [i.e., the year following the sixth year of famine being discussed], and they told him that he should purchase them and their land for the bread which he will feed them during that seventh year, and since the land will then belong to Pharaoh, he should give them seed so that the land will not be desolate, for they knew that when the seven years of famine will be completed, they will have planting and reaping. The verse stating, And Joseph sustained his father…with bread, according to the want of their little ones, (Verse 12 here.) thus means that he furnished them with bread sufficient for their needs during the famine, as the expression, according to the want of their little ones, indicates.

Rashi on Song of Songs 8:1:1

If only you were a brother to me. That you would come to comfort me in the manner that Yoseif did to his brothers, (Alternatively, if only my desire that my relationship with God, i.e., to be near Him and to pursue His holiness were out of love, as one’s relatioship is with his brother. (Sforno) ) who did evil to him, and it is stated concerning him, “and he comforted them.” (The Gemara in Bechoros 8a states, that from the time of an apple tree’s blossoming until its fruits are ripened, a period of sixty days elapse. Accordingly, an apple represents the sixty masechtos incorporated into the Oral Law. Mount Sinai was suspended over Bnei Yisroel’s heads “like an apple” in order to arouse them to accept the Oral Law of the Torah. (Yosef Beor) )

Rashi on Song of Songs 8:5:3

Beneath the apple tree I aroused you. So she says as she seeks the affection of her Beloved; “Beneath the apple tree I aroused You.” Remember that under Mount Sinai, which was suspended over my head like an apple, (Bereishis 50:21. ) there “I aroused You.” This is an expression of the affection of the wife of one’s youth, who arouses her beloved at night when he is asleep on his bed, and she embraces him and kisses him.

Talmud

In Megillah 16b:7, Rabbi Binyamin bar Yefet explains that Joseph's words to his brothers were meant to alleviate their fears by reminding them that they were unable to harm him. In Sanhedrin 108a:15, it is disputed whether the term "vayyinaḥem" has a positive connotation, with Rav Dimi suggesting that it indicates God preparing graves for people on earth, referencing a similar term used in Genesis 50:21 to describe comforting and speaking to the heart.

Megillah 16b:7

It says with regard to Joseph’s remarks to his brothers: “And he comforted them and spoke to their hearts” (Genesis 50:21). Rabbi Binyamin bar Yefet said that Rabbi Elazar said: This teaches that he spoke to them words that are acceptable to the heart, and alleviated their fears. This is what he said: If ten lights could not put out one light, as all of you were unable to do me harm, how can one light put out ten lights?

Sanhedrin 108a:15

It is written: “Vayyinaḥem the Lord that He made man on the earth [ba’aretz]” (Genesis 6:6). The meaning of the term “vayyinaḥem” is subject to a dispute. When Rav Dimi came from Eretz Yisrael to Babylonia, he said in explanation: The Holy One, Blessed be He, said: I did well that I prepared graves for people in the earth [ba’aretz]. The Gemara asks: From where is it inferred that the term “vayyinaḥem” has a positive connotation? The Gemara answers: It is written here: “Vayyinaḥem,” and it is written there: “And he comforted them [vayenaḥem otam] and spoke to their heart” (Genesis 50:21).

Targum

In Genesis 50:21, both Onkelos and Targum Jonathan convey that Joseph reassures his brothers, promising to provide for them and their children, comforting them with words of consolation.

Onkelos Genesis 50:21

And now, fear not. I will provide for you and your little ones. He comforted them and spoke [words of consolation] to their hearts.

Targum Jonathan on Genesis 50:21

And now fear not; I will sustain you and your little ones. And he comforted them, and spake consolation to their heart.

Tosefta

The Tosefta states that blessings were bestowed upon Isaac, Laban, and the house of Potiphar once certain individuals descended to their respective locations. Famine was present before Jacob descended to Egypt, but blessings were promised once he arrived. The text also highlights the prosperity of Israel while Joseph and his brothers were alive, contrasting with the challenges faced once they passed away.

Tosefta Sotah 10:3

As long as Isaac was alive, the seeds were blessed, as it is said (Gen. 26:12), "And Isaac sowed in that land [and reaped in that year a hundred measures; thus did God bless him]." Before Jacob descended to Aram of Two-Rivers (Gen. 24:10), the house of Laban the Aramean was not blessed, as it says (Gen. 30:30), "For you had few before me, and they have since burst out into a multitude, and God has blessed you at my [every] step." And it says (Gen. 30:27), "[Laban said] ... I have become wealthy, and God has blessed me on account of you." Before Joseph descended to Egypt, the house of Potiphar was not blessed. Once he descended, what does it say, but (Gen. 39:5), "And God blessed the house of the Egyptian because of Joseph." Before Jacob descended to Egypt [after Joseph sent for him], there was famine, as it says (Gen. 45:6), "For it is two years now that the famine has been in the midst of the land, etc." Once he descended, what does it say, but (Gen. 50:31), "And now, do not fear, for I will sustain you and your little children, etc." It says here "sustain," and it says there (Gen. 45:11) "sustain," just as "sustain" over there is in reference to the famine, so too "sustain" over here is in reference to the famine. As long as Joseph and the tribes (i.e., his brothers) were alive, Israel comported itself with grandeur and honor, as it is said (Ex. 1:7), "And the Children of Israel bore fruit and swarmed, etc." Once he died, what does it say, but (Ex. 1:6-9), "And Joseph died[, and all his brothers, and all that generation]," "And a new king arose [over Egypt]," "And he said to his people, [Here this people ... is greater and mightier [in number] than we]," "Come now, let us use our wits against it, etc."

וַיֵּ֤שֶׁב יוֹסֵף֙ בְּמִצְרַ֔יִם ה֖וּא וּבֵ֣ית אָבִ֑יו וַיְחִ֣י יוֹסֵ֔ף מֵאָ֥ה וָעֶ֖שֶׂר שָׁנִֽים׃ 22 J So Joseph and his father’s household remained in Egypt. Joseph lived one hundred and ten years.
Joseph lived a peaceful life in Egypt for 110 years, raising his grandchildren from Menashe and instilling righteousness in them through his teachings. The Midrash compares the lifespans of various pairs of individuals, highlighting distinct periods of dedication to different pursuits in the lives of Moses, Rabbi Yoḥanan ben Zakkai, and Rabbi Akiva. Jacob reassures his sons of their G-d-fearing nature and spiritual entitlement, acknowledging Joseph's achievements but assuring the others of intimacy with G-d. Rashi explains the Israelites' trust in Moses due to phrases from Jacob and Joseph, while Or HaChaim and Chizkuni offer insights into Isaac's life and the individual value of the Israelites to God. Targum notes that Joseph lived to be 110 years old in Egypt with his father's household.

Commentary

Joseph lived a peaceful and carefree life in Egypt for 110 years, raising his grandchildren from Menashe and instilling righteousness in them through his teachings [Rav Hirsch, Steinsaltz, Tze'enah Ure'enah].

Rav Hirsch on Torah, Genesis 50:22:1

ישב, zumeist das ruhige, anstrngungslose (Gegensatz von יצב), sorglose Wohnen.

Steinsaltz on Genesis 50:22

Joseph lived in Egypt, he and his father’s household; Joseph lived one hundred and ten years.

Tze'enah Ure'enah, Vayechi 116

“Joseph lived one hundred and ten years” [50:22]. Joseph lived one hundred and ten years. He saw grandchildren from Menashe and Joseph raised them all. That is why the verse tells us that they were raised in the house of Joseph. That is why they were righteous. They learned everything good from Joseph. (Bahya, Genesis, 50:23.)

Midrash

Joseph lived for 110 years in Egypt. The Midrash compares the lifespans of various pairs of individuals, such as Rebecca and Kehat, Levi and Amram, Joseph and Joshua, Samuel and Solomon, Moses and Hillel the elder, and Rabbi Yoḥanan ben Zakkai and Rabbi Akiva. Moses, Rabbi Yoḥanan ben Zakkai, and Rabbi Akiva each had distinct periods of their lives dedicated to different pursuits, such as studying Torah and serving Israel.

Bereshit Rabbah 100:10

“Joseph resided in Egypt, he, and his father's household; Joseph lived one hundred and ten years” (Genesis 50:22). “Joseph resided in Egypt…” – there are six pairs whose years were equal: Rebecca and Kehat, Levi and Amram, Joseph and Joshua, Samuel and Solomon, Moses and Hillel the elder, Rabbi Yoḥanan ben Zakkai and Rabbi Akiva. Moses spent forty years in Pharaoh’s palace, forty years in Midyan, and he served Israel for forty years. Rabbi Yoḥanan ben Zakkai engaged in commerce for forty years, studied Torah for forty years, and served Israel for forty years. Rabbi Akiva was an ignoramus for forty years, studied Torah for forty years, and served Israel for forty years.

Musar

Jacob reassures his sons by describing them as G-d-fearing and consecrated, entitled to receive a measure of the Holy Spirit. He acknowledges Joseph's spiritual achievements but assures the other sons that their desire for intimacy with G-d will not be denied.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Derekh Chayim 13

Jacob reassured them by applying to them the verse in Psalms 34,10 describing them not only as G–d-fearing but also as קדושיו, His consecrated ones, stemming from holy seed, and therefore entitled to prepare themselves to also receive a measure of the Holy Spirit. He intimated that though Joseph preceded them in that achievement, having been among those who "walk before" G–d, they themselves as דרשי השם, desiring intimacy with G–d, would not be denied their aspirations.

Quoting Commentary

Rashi explains that the Israelites would listen to Moses because of a tradition from Jacob and Joseph, who mentioned phrases indicating deliverance. Or HaChaim suggests that Isaac's long life without a wife affected his perception of life and eyesight, while Chizkuni connects the names of the Israelites in Exodus to the descendants of Abraham and emphasizes their individual value to God.

Chizkuni, Exodus 1:1:1

ואלה שמות, “And these were the names of;” the prefix letter ו in the word ואלה is intended to connect what is written here to what had been written at the end of the Book of Genesis. The connection is with the three generations of Joseph through Menashe that he is reported to have still known before he died (Genesis 50,22). He had witnessed the fulfillment of the descendants of Avraham multiplying while in a land not their own. Rashi points out that when the Jewish people were compared by G-d as “numerous as the stars,” G-d meant that these stars are not just numbers but each one has a name and its coming and going is supervised by its Creator. Similarly, in spite of becoming numerous the Jewish people never were just numbers but each one having a name ensured that he would be treated on an individual basis by G-d. If someone were to ask where it is written that the Jews that Yaakov brought with him to Egypt were numbered by him, the Torah states that not only were they numbered but they were named, i.e.

Or HaChaim on Genesis 35:28:1

ויהיו ימי יצחק מאת שנה ושמונים שנה, Isaac lived to be one hundred and eighty years old. The reason that the Torah does not add אשר חי, "which he lived," as it did when reporting Abraham's death or Jacob's death or even Joseph's death, may have been that from the day of his birth until the time he was bound on the altar no wife had been assigned to Isaac; our sages in Kohelet Rabbah section 9 state that anyone who lives without a wife is not really considered as "living." On the other hand, our sages also say that as a result of the עקדה Isaac began to lose his eyesight (Bereshit Rabbah 65,10). A person who is deprived of his eyesight cannot be described as truly "alive."

Rashi on Exodus 3:18:1

ושמעו לקלך AND THEY SHALL HEARKEN TO THY VOICE — as soon as you will mention to them this expression (the double use of the verb פקד as in v. 16) they will hearken to your voice, for they have long had this sign as a tradition from Jacob and Joseph that by mention of this phrase their deliverance will be brought about. Jacob said to them “And God will surely visit you”, and Joseph said to them (Genesis 50:25) “God will surely visit you”.

Targum

Yoseif lived in Egypt with his father's household and lived to be one hundred and ten years old.

Onkelos Genesis 50:22

Yoseif lived in Egypt, he and his father’s household. Yoseif lived one hundred and ten years.

Targum Jonathan on Genesis 50:22

And Joseph dwelt in Mizraim, he and his father's house. And Joseph lived a hundred and ten years.

וַיַּ֤רְא יוֹסֵף֙ לְאֶפְרַ֔יִם בְּנֵ֖י שִׁלֵּשִׁ֑ים גַּ֗ם בְּנֵ֤י מָכִיר֙ בֶּן־מְנַשֶּׁ֔ה יֻלְּד֖וּ עַל־בִּרְכֵּ֥י יוֹסֵֽף׃ 23 J E Joseph lived to see children of the third generation of Ephraim; the children of Machir son of Manasseh were likewise born upon Joseph’s knees.
Chasidut explains that the messiah from the house of David will come after the messiah from the house of Joseph, with the process starting with Elijah and Joseph, and ending with David. The mention of a third generation of Ephrayim in Genesis 50:23 alludes to the messiah from the house of Joseph being a descendant of Ephrayim. Commentary from various sources discusses the role of Joseph in raising righteous descendants, with Rashi clarifying that he raised his descendants on his knees. Midrash highlights the offerings made by Jacob and Joseph, symbolizing blessings and wisdom. Quoting Commentary delves into interpretations of specific terms and actions related to Joseph's descendants. Targum mentions Joseph raising Machir's sons and circumcising Menasheh's sons.

Chasidut

The messiah from the house of David will reveal himself only after the death of the messiah from the house of Joseph, with the process of redemption beginning with the appearance of the prophet Elijah and followed by the messiah from the house of Joseph, and completed with the redemption under the messiah from the house of David. Joseph's determination not to give in to Potiphar's wife was reinforced by reminding himself of this sequence, as seen in the allusion of the shalshelet above the word "וימאן" and the mention of a third generation of Ephrayim in Genesis 50,23. The final letter "ם" in this verse is a mysterious allusion to the messiah from the house of Joseph being a descendant of Ephrayim.

Kedushat Levi, Genesis, Vayeshev 12

There is another approach to this word found in the ‎explanation by Nachmanides, (last section) on ‎פרשת בשלח‎, on ‎Exodus 17,9 according to which whatever Moses and Joshua had ‎done in their time would be re-enacted by the prophet Elijah and ‎the messiah, descended from Joseph in due course. According to ‎our tradition the messiah from the house of David will reveal ‎himself only after the death of the messiah from the house of ‎Joseph., so that the process of redemption will begin with the ‎appearance of the prophet Elijah, followed by the messiah from ‎the house of Joseph, and will be completed with the redemption ‎under the messiah from the house of David. This trilogy is alluded ‎to by the shalshelet above the word ‎וימאן‎. When Joseph ‎reminded himself of this sequence, he was reinforced in his ‎determination not to give in to the allure of Potiphar’s wife. This ‎is also why the Torah reports in Genesis 50,23 ‎וירא יוסף לאפרים בני ‏שלשים‎, “Joseph was privileged to see a third generation of ‎Ephrayim.” The final letter ‎ם‎ at the end of this verse is ‎mysterious. [We would have expected the letter ‎י‎ instead, ‎indicating the ordinal number “third.” Ed.] This letter is an ‎allusion to Isaiah 9,6 where the word ‎לםרבה המשרה‎, is written ‎with the final letter ‎ם‎ at the beginning of the word. According to ‎our tradition (Sanhedrin 94) the final letter ‎ם‎ there is an ‎allusion to the final letter ‎ם‎ in the word ‎אפרים‎, a hint that the ‎messiah from the house of Joseph will be a descendant of ‎Ephrayim. (Compare Bamidbar Rabbah 14,2. Zohar II ‎‎100, also elaborates on the subject of the messiah from the house ‎of David following the messiah from the house of Joseph when ‎discussing aspects of the levirate marriage.)‎

Commentary

Ibn Ezra explains that the "children of the third generation" actually refer to the fourth generation, and that "were born" means grew up rather than being born on Joseph's knees. Rashbam highlights Ephraim's greater fruitfulness over Menashe, as foreseen by Jacob. Rabbeinu Bahya emphasizes Joseph's role in raising righteous descendants, including the daughters of Tzelofchod. Rav Hirsch notes that Joseph saw great-grandchildren from Ephraim and grandchildren from Menashe, with Ephraim developing more rapidly. Rashi clarifies that Joseph raised his descendants on his knees. Steinsaltz mentions Joseph's long life allowing him to see great-grandchildren from both sons. Chizkuni includes Ephraim's grandchildren and Menashe's great-grandchildren in the description of Joseph's descendants.

Chizkuni, Genesis 50:23:1

גם בני מכיר בן מנשה, “also the sons of Machir, a son of Menashe;” the word גם is meant to include Ephrayim and his children in what is described in this verse. How are we to understand this in practice? Joseph only saw Ephrayim’s grandchildren, whereas he did live to see Menashe’s great grandchildren. We know this from which of the descendants of Joseph are listed in the portion of Pinchas (Numbers 26,2937) there as founders of בתי אבות, clans, all of whom were born during Joseph’s life time. (Bamidbar Rabbah 14,7)

Ibn Ezra on Genesis 50:23:1

CHILDREN OF THE THIRD GENERATION. In view of the fact that bene (children of) is in the construct with shilleshim (third), the children referred to are the fourth generation. (The children of the third generation are the fourth generation.)

Ibn Ezra on Genesis 50:23:2

WERE BORN. Yulledu (were born) means grew up. (They weren’t actually born on his knees. Joseph raised them; that is, he hugged them and placed them on his knees as a father does when raising his children.)

Rabbeinu Bahya, Bereshit 50:23:1

וירא יוסף לאפרים בני שלשים, “Joseph lived long enough to see three generations of his son Ephrayim.” The true meaning is that whereas Joseph saw three generations from his son Menashe, he saw four generations from his son Ephrayim (Ephrayim plus his great grandson). This is based on the word בני being a possessive of the word שלשים. [However, according to the cantillation, the tipcha under the word בני means it belongs to the word אפרים, Ed.] There is some allusion to this fertility of Ephrayim in Yaakov’s blessing who foresaw greater things for Ephrayim than for Menashe. Concerning the latter Yaakov had said that “he too would develop into a nation,” the implication being that it would take him longer, i.e. more years to do so The word גם in the line גם בני מכיר בן מנשה indicate that Menashe also lived in Joseph’s home; however, seeing that Joseph loved Menashe better than Ephrayim, the Torah mentions the fact that Menashe’s grandchildren were born on Joseph’s knees rather than those of Ephrayim. The מכיר named here was actually Gilead, son of Machir, son of Menashe. He was the grandfather of Tzelofchod (Numbers 27,1). The Torah wanted to show that Joseph raised righteous people in his own home, people who in turn produced daughters of outstanding caliber such as the daughters of Tzelofchod.

Rashbam on Genesis 50:23:1

גם בני מכיר, grandchildren. In spite of this, Ephrayim was more fruitful and multiplied more than Menashe as Yaakov had said: “his younger brother will become greater than he.” (48,19)

Rashi on Genesis 50:23:1

על ברכי יוסף [WERE BORN] ON JOSEPH’S KNEES — The meaning is as the Targum gives it: He brought them up upon his knees.

Rav Hirsch on Torah, Genesis 50:23:1

Von Efrajim erlebte er Urenkelkinder, von Menasche Enkelkinder, Efrajim entwickelte sich rascher.

Steinsaltz on Genesis 50:23

Joseph saw great-grandchildren from Ephraim; also the children of Makhir son of Manasseh were born at Joseph’s knees. Joseph was blessed with a relatively long life, and he lived to see great-grandchildren from both of his sons.

Midrash

The Midrash from Bamidbar Rabbah 14:5 discusses the offerings made by Jacob and Joseph, highlighting their righteous qualities and similarities. Jacob's offering symbolizes his blessings to Joseph and Ephraim, while Joseph's offering represents his wisdom and kingship. The text also compares the similarities between Jacob and Joseph in various aspects of their lives. In Bamidbar Rabbah 14:7, the offerings made by Jacob and Joseph are further explored, emphasizing the significance of their actions and blessings. The offerings represent the blessings given by Jacob to his sons and grandsons, as well as the divisions and inheritances within the tribes of Manasseh and Ephraim. The text also discusses the significance of the sin offering and the peace offering in relation to the actions and legacies of Jacob and Joseph.

Bamidbar Rabbah 14:5

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

Bamidbar Rabbah 14:7

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright (The birthright refers to the extra portion of the inheritance that the eldest son received.) from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22). “Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he (Silver alludes to the statement made by Jacob, who was righteous.) said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9). “One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father (Silver alludes to the statement made by Joseph, who was righteous.) : “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18). “Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these (This is a reference to the three burnt offerings.) are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land, (This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself. Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer.) as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5). The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh. (This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.) The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them (The villages.) by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59). “And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim. The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each? It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land. Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”

Quoting Commentary

Ramban explains that the term "eilim" refers to angels, not just power, as seen in various biblical verses. Tur HaArokh discusses how the term "פקד" is used in relation to Sarah and Rachel's pregnancies. Ibn Ezra explains the order of relatives in Leviticus 18:7. Rabbeinu Bahya and Radak discuss the concept of generational punishment and the killing of Ephraimites in the land of Gath, respectively. Tze'enah Ure'enah emphasizes Joseph's influence on his descendants.

Ibn Ezra on Leviticus 18:7:1

THE NAKEDNESS OF THY FATHER. Scripture begins (The list of those with whom one is not permitted to engage in sexual intercourse.) with the father, who precedes the son. (Scripture begins the list of those with whom one is not allowed to engage in sexual intercourse with those related to one’s closest male relative.) Scripture states that anyone who is closely related to his father or mother (Literally, of the nakedness of the father or the nakedness of the mother.) is prohibited. Note, the nakedness of the mother is the one that is mentioned first. (For she is the most closely related female.) The nakedness of the father’s wife, who is not the mother, follows. Then comes the sister, who is the daughter of his father or the daughter of his mother.

Rabbeinu Bahya, Shemot 34:7:3

However, our sages (Berachot 7) have already explained how to reconcile what is written in these verses. The verse threatening that he sins of the fathers will be visited upon their sons or later generations presumes that the sons or grandsons will continue in the evil path their parents had walked before them. When this is the case G’d will not feel unjustified in applying His retribution to the sons or grandsons of the original sinners. The reason that the Torah limits such retribution to four generations after the original sin has been committed is explained in Job 42,17 where the blessing Job received is that he lived to see the fourth generation of his descendants. The Torah (Genesis 50,23) also reports that Joseph was blessed to see the fourth generation of his offspring. In other words, biological relationships are presumed to be meaningful up to and including the fourth generation, not beyond that. Seeing that a person may live to see his great-great grandchildren, their death may remind him of his being punished for his original sin. If the fifth generation were to be punished for that sin it would have absolutely no impact on the original sinner. When in a patriarchal society the senior member of the family is concerned about his offspring, he does not include in such concern the fifth and subsequent generations. If a wicked person has observed that his father, his grandfather and his great-grandfather had been guilty of similar sins and had not been punished to the best of his knowledge, it is important that he be punished and that he bear the collective responsibility . Upon hearing such an explanation any intelligent son is bound to ask that if this is indeed so why did the Torah write (in Exodus 32,34) “on the day when I make My account, I shall bring their sin to account against them?” Our sages (Jerusalem Talmud Taanit 4,5) have stated that there is not a single generation in history which has not accumulated a small measure of the sin of the golden calf in its own time. Elsewhere, (Rashi) this statement is understood to mean that whenever a generation of Jews is being punished for their transgressions, a small amount of afflictions are added to reduce the outstanding guilt of the generation which made and worshipped the golden calf. Whichever is the correct interpretation, how is this delayed punishment compatible with the limitation to four generations which we read about in our verse? The answer provided by our sages is that the meaning of the verb פוקד in 32,34 is not “settles accounts” but merely “He remembers.” Whenever the Jewish people in any generation commit any sin, such a sin reminds G’d of their original collective sin, the sin of the golden calf. He no longer has to settle an account with us as that account has been paid in full when the Temple was destroyed. We find (Ezekiel 9,1) that the prophet quotes G’d as saying קרבו פקודות העיר ואיש כלי משחיתו בידו, “bring near those appointed over the city, each with his weapon of destruction in his hand!” The Torah in 32,34 refers to what the prophet Ezekiel referred to, i.e. an imperative to G’d’s agents to liquidate the Temple, etc.

Radak on I Chronicles 7:21:1

The men of Gath killed them, the ones born in the land. Some explain (Pseudo-Rashi) that the reason the text says “the ones born in the land” is that the men of Gath were born in the land, and knew the lay of the land; so when the Ephraimites came into the land to take their cattle and did not know the roads, the men of Gath ambushed them and killed them. And some (?) explain that it says “the ones born in the land” because Gath later belonged to Israel; so it says that the men of Gath who were born in the land, that is, the Philistines, were the ones who killed them. But in my opinion, “the ones born in the land” refers to the Ephraimites. Because among the descendants of Ephraim the text mentions the ones born in Egypt—that is, his sons and grandsons, as it says, “Joseph lived to see children of the third generation of Ephraim” (Gen 50:23)—it says that the descendants of Ephraim “born in the land”—whom he produced “in the land”—went down to the land of Gath to take their cattle, and the men of Gath killed them. Now this took place in the wilderness. It could not have taken place in the land of Israel, because the text says “And Ephraim their father mourned many days” (v. 22)—and Ephraim did not enter the land! For the only ones who left Egypt at twenty years of age or more who entered were Joshua and Caleb (Num 14:29–30). Therefore, I say that this event took place in the wilderness or in the land of Gilead, with Ephraim still alive. For that is possible, because Machir son of Manasseh was among those who conquered the land of Gilead (Jos 17:1), and the children of Machir son of Manasseh were, after all, “born upon Joseph’s knees” (Gen 50:23). What proves this interpretation is that you find that the Ephraimites’ numbers when they went out of Egypt, when they were counted in the wilderness of Sinai in the second year, totaled forty thousand five hundred (Num 1:33), whereas when they were counted upon entering the land, at the fords of Moab, they totaled only thirty-two thousand five hundred (Num 26:37). So those eight thousand whom they lost in the wilderness are the ones whom the Gathites killed. But our Sages, of blessed memory, explain midrashically (b. Sanhedrin 92b) that this was before the exodus from Egypt: having calculated the end erroneously, they left before their time, and this is what happened to them.

Ramban on Exodus 15:11:1

WHO IS LIKE UNTO THEE, O ETERNAL, ‘BA’EILIM’. “I.e., among the mighty ones, just as in the verses: And ‘eilei’ (the mighty) of the land he took away; (Ezekiel 17:13.) ‘eyaluthi’ (O Thou my strength), hasten to help me.” (Psalms 22:20.) Thus the language of Rashi. Now it is true that the word eilim is an expression of power and strength, but Who is like unto Thee ‘ba’eilim’ is a reference to the angels who are called eilim, the usage of the word being similar to that in the verse, This is ‘E-ili’ (my G-d), and I will glorify Him, (Verse 2.) and the Holy One, blessed be He, is called E-il Elyon (G-d the Most High) (Genesis 14:18.) above all powers. Similarly, And he shall speak strange things against the G-d of ‘eilim’ (Daniel 11:36.) is like the expression, He is G-d of gods. (Deuteronomy 10:17.) Also, Ascribe unto the Eternal, O ye ‘b’nei eilim’ (sons of might) (Psalms 29:1.) is like the expression b’nei ha’elohim, (Genesis 6:2.) since they are at times called eilim or b’nei eilim, and sometimes also ha’elohim or b’nei elohim. Thus: For the Eternal is greater than all ‘ha’elohim;’ (Further, 18:11.) And the ‘b’nei ha’elohim’ came to present themselves before the Eternal. (Job 1:6.) Some scholars (Reference is to R’dak, who mentions this point clearly in his Sefer Hamichlal, and quotes the verses mentioned here. If b’nei is not in the construct state, b’nei eilim will not mean “sons of the mighty ones,” as it would if the word b’nei were in the construct state. Instaed, it means “the sons who are the mighty ones.”) say that the word b’nei is not in the construct state, nor are these expressions: b’nei shileishim, (Genesis 50:23. In the construct state, it would mean “children of the third generation,” i.e., the fourth generation. In the non-construct state, it would mean “children who were the third generation.”) ‘anshei’ (men) portrayed upon the wall. (Ezekiel 23:14. The point here is that the word anshei (men) is vocalized with a tzeirei, as is the rule in the construct state. See Vol. I, p. 503. Yet it is not in the construct state. So also the word b’nei, although vocalized with a tzeirei, is not in the construct state.) And this is the meaning of Who is like Thee, ‘ne’edar’ (majestic) in holiness? since there is no adir (lofty one) like Him in the celestial holy abode. And so we find in the Mechilta: (Mechilta on the verse here.) “Who is like unto Thee among those who serve before Thee in heaven, as it is said, For who in the skies can be compared unto the Eternal, who among the sons of might can be likened unto the Eternal, a G-d to be feared in the great council of the holy ones?” (Psalms 80:7-8.)

Tur HaArokh, Genesis 21:1:1

וה' פקד את שרה, “at this time G’d remembered Sarah benevolently;” The words כאשר אמר, “as He had said,” implies that the word פקד refers to her becoming pregnant, whereas the words כאשר אמר, refer to her giving birth, according to Rashi. Nachmanides writes that the expression פקידה always refers to remembering something pertaining to the party that is being remembered, such as פקוד יפקוד אלוקים אתכם, “G’d will surely remember you, etc.” in Genesis 50,23. Therefore, the meaning of ה' פקד את שרה is that “G’d remembered Sarah and did for her as He had said.” This formula is customary in connection with women who had been barren until G’d remembered them benevolently, as in the case of Rachel Genesis 30,22 who could give birth after being benevolently remembered by G’d. Rabbi Joseph Kimchi points out that the reason that the Torah used the term פקידה when referring to Sarah, and the term זכירה for remembering with Rachel, was that in the case of Sarah who was already way past child bearing age, G’d had to extend Himself more than in the case of Rachel who was still in her twenties. G’d had to restore bodily functions to Sarah, functions that had not ceased functioning in the case of Rachel. The Mishnaic term for the days between two menstrual cycles is מפקידה לפקידה. Rachel’s menstrual cycles had not yet ceased to occur regularly at the time she became pregnant and bore Joseph as a result. In the case of Channah giving birth to Shemuel, at a time when she was still young, the prophet uses the term זכירה, when she first prayed for children, (Samuel I 1,11) whereas when we hear about her having 5 more children in Samuel I 1,21 the prophet attributes this to a פקידה by G’d. seeing she had aged greatly in the interval.

Tur HaArokh, Genesis 25:19:1

ואלה תולדות יצחק בן אברהם, אברהם הוליד את יצחק. “These are the generations of Yitzchok the son of Avraham, Avraham sired Yitzchok.” Rashi explained that the new element the Torah informs us of here, is that Yitzchok’s facial features were almost identical to that of his father Avraham. This was important because it made it impossible for people to claim that Sarah had been impregnated by Avimelech while being kept a prisoner there. Others believe that the reason that the Torah here repeated information we have long been familiar with, is to tell us that Avraham did not only produce Yitzchok physically, but he raised him in his image so that he represented a true continuation of Avraham’s teachings and their impact on his surroundings. This is why people would refer to him primarily as בן אברהם, although he had been named יצחק. Ibn Ezra explains that that the very word הוליד, does not only mean to provide the semen for such a child, but to raise it, educate it, etc. This was also what the Torah had in mind in Genesis 50,23 when the children of Machir, son of Menashe, are described as יולדו על ברכי יוסף, normally translated as “were born on the knees of Joseph.” Surely, what the Torah meant was that Joseph, their grandfather, was still able to become an influence in shaping these children’s character. Nachmanides writes that it is appropriate when speaking of someone’s descendants, to first list his own genealogy. Yichuss, never starts in a vacuum, except with the first man, of course. It is the Torah’s custom, when dealing with people who are of the elite, to list their founding father. The Torah was compelled to do this here in light of having written in 25,12 ואלה תולדות ישמעאל בן אברהם אשר ילדה לו הגר, “these are the generations of Ishmael, son of Avraham, whom Hagar had born for him.” If the Torah had only written:ואלה תולדות יצחק בן אברהם, without adding אברהם הוליד את יצחק, we would have equated Yitzchok to Ishmael. As it is, the Torah made plain that we would understand that the only תולדה of Avraham which counts is Yitzchok, and no other biological offspring of Avraham. This is again to remind us that G’d had told Avraham כי ביצחק יקרא לך זרע, “you will forever be exclusively identified with Yitzchok as your true seed.” 25.20 בקחתו את רבקה, “when he married Rivkah, etc.” Rashi claims that Rivkah was only three years old when she became married to Yitzchok. This is very difficult to accept in view of the fact that the Torah had referred to her repeatedly as נערה, a term used for girls at least 12 years old. This in turn would raise the question why Yitzchok did not divorce Rivkah after she had not born a child after 10 years of marriage, and according to the Talmud Ketuvot 64, in that event a husband should divorce his wife. If so why did Yitzchok even wait for 20 years before he prayed for Rivkah to have children? The Talmud answers the question by explaining that Yitzchok’s situation was unusual in that Rivkah had been biologically unable to have children during the first ten years of her marriage as she had been too young to bear a healthy child. In the Sifri, a sage is quoted giving Rivkah’s age at her marriage as 14 years. Such divergences of opinion between different sages quoted in a Midrash are not unusual, although in this instance that sage has to confront the question why it took Yitzchok 20 years before he prayed for children.

Tze'enah Ure'enah, Vayechi 116

“Joseph lived one hundred and ten years” [50:22]. Joseph lived one hundred and ten years. He saw grandchildren from Menashe and Joseph raised them all. That is why the verse tells us that they were raised in the house of Joseph. That is why they were righteous. They learned everything good from Joseph. (Bahya, Genesis, 50:23.)

Targum

Yoseif saw Ephraim's third generation children and raised Machir's sons on his knees. Additionally, Yoseif circumcised the sons of Machir, Menasheh's son.

Onkelos Genesis 50:23

Yoseif saw Ephraim’s children of the third generations. The children of Machir, Menasheh’s son, were born [and Yoseif rasied them] on Yoseif’s knees.

Targum Jonathan on Genesis 50:23

And Joseph saw Ephraim's children of the third generation; also the sons of Makir the son of Menasheh, when they were born, were circumcised by Joseph.

וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־אֶחָ֔יו אָנֹכִ֖י מֵ֑ת וֵֽאלֹהִ֞ים פָּקֹ֧ד יִפְקֹ֣ד אֶתְכֶ֗ם וְהֶעֱלָ֤ה אֶתְכֶם֙ מִן־הָאָ֣רֶץ הַזֹּ֔את אֶל־הָאָ֕רֶץ אֲשֶׁ֥ר נִשְׁבַּ֛ע לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹֽב׃ 24 E At length, Joseph said to his brothers, “I am about to die. God will surely take notice of you and bring you up from this land to the land promised on oath to Abraham, to Isaac, and to Jacob.”
Joseph instructed his brothers to take his remains to Canaan before his death, preparing them for future suffering and redemption. The double letters in the Torah symbolize different redemption stories, highlighting hope and resilience throughout the Hebrew Bible. The Midrash discusses the significance of prayer, true redeemers, and divine visitation, while Musar explores spiritual connections to the land of Israel and the restoration of G-d's Presence. The tradition of "pakod pakad'ti" signifies the true redeemer of the Jewish people, Moses' question about God's name, and the Jewish people's sense of exile. Additionally, Joseph believed in the preservation of the soul and bodily pleasures in Egypt, while God promises to bring the Israelites into the Promised Land in the Tanakh. Yoseif's message in the Targum emphasizes the fulfillment of the promise to the patriarchs.

Commentary

Joseph instructed his brothers to take his remains to Canaan before his death, indicating they all survived him. The phrase "I am dying" in Genesis 50:24 implies that the brothers would be remembered and brought to the land promised to their ancestors. This statement prepared them for the suffering and eventual redemption in the future.

Rashbam on Genesis 50:24:1

ויאמר יוסף אל אחיו אנכי מת והאלוקים פקוד יפקוד אתכם, the following verse proves what he had in mind when he commanded his brothers to take along with them his remains to the land of Canaan.

Rav Hirsch on Torah, Genesis 50:24:1

אנכי מת, nicht mit dem Selbstgefühl der Väter: פקד — .נאסף אל עמי יפקד diese beiden kleinen Worte wurden die Lichtpunkte, die den Nachkommen Jahrhunderte hindurch die Hoffnung auf kommendes Morgenrot wach hielten. פקד, wie schon bemerkt, verwandt mit בגד, jemanden im Geiste mit der ihm entsprechenden Äußerlichkeit bekleiden. Daher: jemanden in ein Amt einsetzen, ihm einen Kreis geben in dem sich seine Persönlichkeit entfalten kann. Das Amt ist sein geistiges Gewand; daher auch umgekehrt Gewand symbolischer Ausdruck für das Amt wird und der כהן מחוסר בגדים nicht in der erforderlichen Erscheinung für die עבודה dasteht. (Gegensatz zu dem deutschen Ausdruck: ein Amt bekleiden). Von Gott in Beziehung zum Menschen gebraucht, wie פקד את שרה, heißt es ja: er bekleidete Sara mit dem ihr entsprechenden Geschicksgewande, gestaltete um Sara das ihr entsprechende Geschick. Einer kinderlosen Frau fehlt das "Gewand", es fehlt ihr das Gebiet, innerhalb dessen sie ihre Tätigkeit entfalten kann. In Bezug auf ein Volk — wie hier — heißt es ebenfalls: Eingreifen in die Gänge des Geschickes, um ihm das ihm entsprechende Geschick zu gestalten, sei es zu Freud׳ oder Leid. Hier ward somit dem Jakobshause gesagt: Es wird eine geraume Zeit hingehen, wo Gott nicht יפקוד אתכם, euch nicht bedenken wird, und gewinnen wir hier überhaupt den Begriff des jüdischen Galut, sowohl der früheren, als der späteren Zeit. Indem sich Gott ein machtloses יעקב-Volk erwählte, ist dessen Galut kein besonderes Verhängnis, sondern einfache Konsequenz der natürlichen Verhältnisse. Nicht Israels Fall bedarf der besonderen והלכתי עמכם בקרי —) השגחה —) Israels Erhaltung ist ein נס. Sich selbst überlassen sinkt es, und nur wenn es sich den Adlersflügeln der göttlichen Führung hingibt, wird es emporgehalten. Ein בית יעקב als גרים hineingesetzt in die Mitte eines עם לועז, in die Mitte eines so "fremdzüngigen" mit seiner ganzen geistigen Anschauung in so vollendetem Gegensatz zu ihm stehenden Volkes wie Mizrajim, hat das Galut in seiner herbsten Gestalt als natürliche Folge zu erwarten. In dem יפקד א׳ אתכם waren sie daher vorbereitet auf die Leiden, die da kommen, aber auch auf die Erlösung, die ihnen werden werde.

Steinsaltz on Genesis 50:24

Before his death, Joseph said to his brothers: I am dying, and God will remember you and bring you up from this land to the land about which He took an oath to Abraham, to Isaac, and to Jacob to give to them. I do not know when this will occur, but I am certain that God will take you out of this land.

Tur HaArokh, Genesis 50:24:1

ויאמר יוסף אל אחיו הנה אנכי מת, “Joseph said to his brothers: ‘here I am about to die;’” this indicates that they all survived him.

Jewish Thought

Pirkei deRabbi Eliezer explains that the double letters in the Torah are expressions of redemption, with each letter symbolizing a different redemption story, from Abraham to the future redemption of the Jewish people. The Jonathan Sacks Haggadah highlights the theme of hope and resilience throughout the Hebrew Bible, from the reconciliation of Joseph and his brothers to the eventual return to the Promised Land, emphasizing the enduring covenant and confidence in facing challenges.

Gevurot Hashem 26:11

And in Pirkei deRabbi Eliezer (Chapter 48:17), he gave a different reason for the word[s], I have surely visited [pakod pakadati], with which they were redeemed. It said, and this is its language there: Rabbi Eliezer said, "The five letters of the Torah that are of double [shape] are all expressions of redemption. Kaf, kaf, with which our father Abraham was redeemed from Ur of the Chaldees, as it is stated: Go out [lekh lekhah] of your land (Gen. 12:1). Mem, mem, with which our father Isaac was redeemed from the Philistines, as it is stated: Go from us, for you are much mightier than us [mimenu meod] (Genesis 22:16). Nun, nun, with which our father Jacob was redeemed from the hand of Esau, as it is stated, Deliver me, I pray, [hatzileini na] (Genesis 32:11). Peh, peh, with which the Jewish people was redeemed from Egypt, as it is stated: I have surely visited you, [pakod pakadti] (Exodus 3:16, 17). Tzadi, tzadi, with which the Holy One, blessed be He, in the future will redeem the Jewish people at the end of the fourth empire, as it is stated: Tzemach is his name; and he shall grow up [yitzmach] out of his place (Zechariah 6:12). All of them were told to Abraham, and Abraham passed them down to Isaac, and Isaac passed them down to Jacob, and Jacob passed them down to Joseph and his brothers, as it is stated: He will surely visit [pakod yifkod] you (Genesis 50:24). Asher, the son of Jacob, passed down the mystery of the redemption to Serah his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serah, the daughter of Asher, and they said to her, 'A certain man has come, and he has performed such and such signs before us.' She said to them, 'There is no substance to these signs.' They said to her, 'But did he not say, "Pakod yifkod?"' She said to them, 'He is the man who will redeem the Jewish people in the future from Egypt, for so did I hear from father.' As it is stated: And the people were convinced when [...] the Lord had visited [pakad] His people (Exodus 4:31)." To here [is the midrash].

The Jonathan Sacks Haggadah; Essays, Begin with Shame, End with Praise 9

The Book of Genesis, for example, is dominated by sibling rivalry, but it ends on a note of reconciliation between Joseph and his brothers (“You intended evil against me, but God turned it into good” [Gen. 50:20]). The land promised to the patriarchs is still not theirs. Genesis comes to a close with their descendants in Egypt. But again there is a chord of expectation. Joseph says, “I am about to die, but God will surely come to your aid and take you up out of this land to the land He promised on oath to Abraham, Isaac, and Jacob” (Gen. 50:24). The Mosaic books close with Moses forbidden to enter the land to which he had led his people for forty years, but God leads him up the mountain so he can see it from afar. The Hebrew Bible as a whole ends (II Chr. 36) with Cyrus, king of Persia, giving permission to the Jews to return to Israel and rebuild the Temple. There is no closure to these endings, no guarantee of what will happen next. But there is a confidence, born of covenant, whose name is hope. There will be difficulties ahead, but they will not be insurmountable. There will be grief, but it will not be paralyzing or final. Terrible suffering may lie in wait around the corner, but something and someone will survive. There may be exile but eventually there will be homecoming, return. Defeat is never ultimate, nor do we face the uncertain future alone. “Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me” (Ps. 23:4). Wherever we are, there is a way back to the Promised Land, the good society, the destination that lies beyond our field of vision but that we know is there.

Midrash

The Midrash Tanchuma explains that a man must pray the eighteen benedictions each day, corresponding to the eighteen instances the names of the patriarchs are mentioned in the Torah. In another passage, Joseph asks to be buried in Shechem, Moses and Aaron are recognized as true redeemers, and the prophets are associated with doubled letters in the Torah. The Midrash also discusses the significance of elders in Israel, the tradition of deliverance with a double expression of remembrance, and the punishment of the Egyptians for their actions. Additionally, the text interprets various biblical figures as trees in the context of divine visitation.

Aggadat Bereshit 29:3

[3] Another interpretation: "'For the Lord has visited' (Genesis 50:24) refers to Pharaoh the First, as it says, 'And the Lord struck Pharaoh' (Genesis 12:17). 'And I have brought down the high tree' (Ezekiel 17:24) refers to Abraham, who was raised up, as it says, 'Listen to me, my lord' (Genesis 23:8). 'I have dried up the green tree' (Ezekiel 17:24) refers to Abimelech, as it says, 'For the Lord had completely stopped up' (Genesis 20:18). 'I have made the dry tree flourish' (Ezekiel 17:24) refers to Sarah. 'I am the Lord, I have spoken and I will do it' (Ezekiel 17:24). 'And the Lord visited Sarah' (Genesis 21:1). 'And all the trees of the field shall know' (Ezekiel 17:24) refers to Samuel, as it says, 'And all Israel from Dan to Beersheba knew' (1 Samuel 3:20). 'I have brought down the high tree' (Ezekiel 17:24) refers to the sons of Eli, as it says, 'On the same day both of them died' (1 Samuel 4:17). 'I have made the low tree high' (Ezekiel 17:24) refers to Samuel, as it says, 'And the boy Samuel ministered to the Lord' (1 Samuel 3:1). And it also says, 'And the boy Samuel continued to grow and become better' (1 Samuel 2:26). Concerning him it is said, 'He will find favor and good understanding' (Proverbs 3:4). "Another interpretation is that 'I have made the low tree high' (Ezekiel 17:24) refers to Hannah. 'I have dried up the green tree' (Ezekiel 17:24) refers to Peninah, as it is written, 'But she had no children and was miserable' (1 Samuel 2:5). 'I have made the dry tree flourish' (Ezekiel 17:24) refers to Hannah, as it says, 'For the Lord had visited Hannah' (1 Samuel 2:21). 'And the boy Samuel continued to grow with the Lord' (1 Samuel 2:21). David said, 'Magnify the Lord with me, and let us exalt His name together' (Psalms 34:4)."

Midrash Tanchuma Buber, Shemot 21:1

(Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED . He said to them: Thus did the Holy One say (in Exod. 3:16): I HAVE SURELY THOUGHT OF YOU. (Tanh., Exod. 1:24; Exod. R. 3:8; 5:13; PRE 48; cf. Targum Pseudo-Jonathan, Gen. 50:25; also Gen. R. 97:6.) It was a sign (Gk.: semeion.) for Israel. When any redeemer would come with this sign, I HAVE SURELY THOUGHT OF , they would know that he was a true redeemer. Thus had Joseph told them (in Gen. 50:24): GOD WILL SURELY THINK OF YOU. When (as instructed in Exod. 3:16) mentioned to them , "will surely think of," immediately (according to Exod. 4:31) THE PEOPLE BELIEVED. When Moses and Aaron said to them: Come with us to Pharaoh, the elders of Israel immediately took it upon themselves to go with them.

Midrash Tanchuma, Beshalach 2:5

Another explanation. Joseph said to them: Our father descended voluntarily, and I took him back, while I was brought here against my will; therefore swear to me that you will return me to the place where you caused me to be sold, and so they did, as it is said: And the bones of Joseph which the children brought out of Egypt buried they in Shechem (Josh. 24:32).

Midrash Tanchuma, Ki Teitzei 10:1

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb). (The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1.) And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel? (Below, section 14.) They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’” (Gen. R. 67:4.) He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ]. (PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18.) R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated (The reference is to the idol which the Danites took from Micah. See Jud. 17–18.) (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God. (Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b.) R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.” (This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY.) Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

Midrash Tanchuma, Korach 12:1

The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Genesis 50:24,] "pakod yifkod (He will surely remember you)" [is a hint to] Yosef, [that] He will remember you in this world, and He will remember you in the world to come. The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDaveed tsemach tsadeek (and I will raise up a true branch of David)." ["The leader of fifty" (Isaiah 3:3)] ("Sixty were the queens" [Song of Songs 6:8]). Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold ["The leader of fifty"] ("Sixty were the queens"). "[Sixty were the queens] and eighty were the concubines" (Song of Songs 6:8). Sixty tractates and eighty study halls that were in Jerusalem corresponding to its gates. "And maidens without number" (Song of Songs 6:8). The study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This] corresponds to the [number of] letters of [the priestly blessing,) "May the Lord bless you and keep you, etc." (Numbers 6:24-26). The Satan (HaSatan) has the numerical equivalent of the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, "Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod [with a numerical count of ten that was taken from her] was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehshoua came and had a yod added, as it is stated (Numbers 13:16), "and Moshe called Hoshea [...], Yehoshua." And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] tsadi [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] chet [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter kof [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), "all that You give to me, I will surely tithe it to You." [The letter] ayin [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received], "And may He give you [etc.]" (Genesis 27:28). Take away the name [of God] from there, and one hundred [letters] remain. [The letter] bet [with a numerical count of two] corresponds to two angels [that he saw on the ladder in his dream] rising. Yehudah was called according to [the significance of the numerical count of the letters of] his [own] name: Thirty, corresponding to the thirty virtues of the monarchy. There were six hundred and thirteen letters on the tablets - from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you [besides to fear Him]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; along with Torah and circumcision, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) is six hundred. [Add] eight strings and five knots, behold that is six hundred and thirteen. "[The man (David)] raised on high" (II Samuel 23:1) - [high (al)] has a numerical value of one hundred, corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David and ordained [the daily saying of] one hundred blessings. "And now Israel, what (mah) does the Lord, your God, ask of you" - read it as one hundred (meah), these are the hundred blessings. Once he ordained it, the pestilence ceased. "This is the law of the burnt-offering (olah), it is the burnt-offering" (Leviticus 6:2), [meaning] the yoke (ulah) of Torah and the yoke of repentance. "Two anointed ones" (Zechariah 4:14). These are David and Aharon who were anointed with the anointing oil, such that their anointing was for [all] the generations. With Aharon, it is written (Numbers 25:13), "It shall be for him and his descendants after him, a pact of priesthood for all time." With David it is written (Ezekiel 37:25), "and My servant David as their prince for all time." "Forgive all guilt and take the good (tov)" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "'Forgive all guilt and take the good (tov).' The numerical value of tov in at-bash (matching letters based on how close they are to the center of the alphabet) is [the same as] soul (nefesh). Israel said, 'Behold the fat from us, from our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of the [number of the] days of the nine months of birthing (two hundred and seventy one). The name of the angel that is appointed for conception is night, as stated (Job 3:3), "and the night [that it was] said, 'A man was conceived." The measure of the water of a mikveh (ritual bath) is forty seah corresponding to the [forty mentions] of well, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] hallah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value of le'at is forty. Behold the measure of a seah is a tefach by a tefach with the height of [sixteen] tefach [and a fifth]. And one who separates the measure of the hallah [tithe] must separate [one part in forty three] and a fifth [from Torah writ like the numerical value of hallah]. Forty lashes (which are actually thirty-nine) is from Torah writ, as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one (thirty-nine). "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of "he shall not add." A Sanhedrin is twenty-three, so [that it is possible for] those advocating innocence to have one more (than twenty), and those advocating guilt to have two more. It is best for the two to come and push off one. The numerical value of anathmea (cherem) is two hundred and forty-eight. And Shmuel said, when it takes force it takes force on [all] two hundred and forty-eight organs, and when it leaves, it leaves from two hundred and forty-eight limbs, as it is written (Habakuk 3:2), "in anger, remember to have mercy (rachem, which is made up of the same letters as cherem)." It is written,"tirash," but we read it [as] tirosh. [If] he merits, he becomes a rosh (leader); [if] he does not merit, he becomes a rash (poor person). Our rabbis, may their memory be blessed said, "A man is recognized by three things: by his purse, by his glass and by his anger. Tavel is Ramaliah. Seshach is Bavel (Babylon) [according to] its numerical value of in at-bash. The numerical value of Gog and Magog is seventy, as they are the seventy nations [of the world].

Midrash Tanchuma, Vayera 1:1

And the Lord appeared unto him by the terebinths of Mamre (Gen. 18:1) May it please our master to teach us: How many benedictions must a man pray each day? Thus do our masters teach us: A man must pray the eighteen benedictions (of the Amidah) each day. Why eighteen? R. Samuel the son of Nahman stated: This number corresponds to the eighteen instances in which the names of the patriarchs are mentioned simultaneously in the Torah. (Cf. Y. Berakhot 84c, Y. Taanit 82b.) The first being: And God will surely remember you, and bring you out of this land to the land which he swore to Abraham, to Isaac, and to Jacob (Gen. 50:24), and the last: The Lord said to me: This is the land which I swore unto Abraham, unto Isaac, and unto Jacob (Deut. 34:4). However, if someone should insist that the patriarchs are actually mentioned nineteen times, since it is written: God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it (Gen. 28:13), inform him that this verse is not counted, since Jacob’s name is not included (in the verse).

Shemot Rabbah 3:8

“Go and gather the elders of Israel, and say to them: The Lord, the God of your fathers, God of Abraham, of Isaac, and of Jacob, has appeared to me, saying: I have remembered you, and what is being done to you in Egypt” (Exodus 3:16). “Go and gather the elders of Israel.” The elders always uphold Israel, and thus it says: “And all Israel, and its elders, and its officers, and its judges, stood on this side and on that side of the ark” (Joshua 8:33). When is Israel capable of standing? It is when they have elders. Why, when the Temple was standing, did they consult with the elders, as it is stated: “Ask your father and he will tell you; your elders and they will say to you” (Deuteronomy 32:7)? It is because anyone who takes counsel from elders does not fail. Know that when ben-Hadad sent to the king of Israel, as it is stated: “So said ben-Hadad: Your silver and your gold are mine” (I Kings 20:3), the king of Israel sent to him: “As you said, my lord king: I, and everything that I have are yours” (Ibid. 20:4). He sent to him a second time: “But tomorrow at this time, I will send my servants to you and they will search your house, and the houses of your servants; and it will be, that everything precious [maḥmad] to you, they will seize, and take it” (I Kings 20:6). Was everything that he demanded initially not precious? He demanded silver and gold and they are precious, as it is stated: “And the precious items [ḥemdat] of all the peoples will come” (Haggai 2:7). (The following verse in Haggai states: “Mine is the silver, and Mine the gold, the utterance of the Lord of hosts.”) He demanded women and they are precious, as it is stated: “Son of man, behold, I am taking away from you the desire [maḥmad] of your eyes…” (Ezekiel 24:16). He demanded children, and they are precious, as it is stated: “And I will slay the beloved fruit [maḥmad] of their womb” (Hosea 9:16). You must say: Everything he demanded initially was precious, and “everything precious to you” is an item that is ultimately precious, that is the Torah, as it is stated: “More precious than gold and more than much fine gold” (Psalms 19:11). When the king of Israel heard this, he said: ‘This is not mine, but rather it belongs to the elders.’ Immediately, “The king of Israel called all the elders of the land…and all the elders and all the people said to him: Neither heed nor consent” (I Kings 20:7–8). Once he heeded the counsel of the elders, immediately: “The king of Israel went out, and smote the horses and the chariots” (I Kings 20:21). That is Israel consulting the elders. Therefore, the Holy One blessed be He said to Moses: “Go and gather the elders of Israel.” “Say to them…I have remembered [pakod pakadeti].” He said to him: ‘They have a tradition from Joseph that I will deliver them with this expression. (“God will remember [pakod yifkod] you” (Genesis 50:24).) Go and say to them: This is the sign.’ What is pakod pakadeti? Pakod in Egypt, pakadeti at the sea; pakod in the future, pakadeti in the past. “And what is being done to you in Egypt” – in other words, I will remember for the Egyptians what they are doing to you, as it is stated: “I remember what Amalek did to you” (I Samuel 15:2). (The verse actually states: “I remember what Amalek did to Israel.” This statement precedes God’s command to King Saul to annihilate Amalek.) “And I said: I will take you up out of the affliction of Egypt, to the land of the Canaanites and the Hitites and the Emorites and the Perizites and the Hivites and the Yevusites, to a land flowing with milk and honey. They will listen to your voice and you shall go, you and the elders of Israel, to the king of Egypt and you shall say to him: The Lord, God of the Hebrews, happened upon us. And now, please, let us go a journey of three days in the wilderness, and we will sacrifice to the Lord our God.” (Exodus 3:17-18). “And I said: I will take you up” – Say to them that, as I said to Jacob their ancestor, so I will do. What did He say to him [Jacob]? “I will also take you up” (Genesis 46:4). (God promised Jacob when he went to Egypt that he would take his descendants out of Egypt.) Likewise, Jacob said to his sons: “God will be with you and He will return you…” (Genesis 48:21). Immediately, “they will heed your voice.” Why? It is because they have a tradition of deliverance, that any deliverer who comes and says to them a double expression of remembrance [pakod pakadeti] is a genuine deliverer. Then “you shall go, you and the elders of Israel…” – He showed respect for the elders. “You shall say to him: The Lord, God of the Hebrews, happened upon us.” Why does it call them Hebrews [ivrim]? It is because they crossed [avru] the sea. “And now, please, let us go a journey of three days...” Why did they say three days and did not say, please let us go forever? Why did they say this? It was so the Egyptians would be misled and pursue them when they left, and would say: ‘He delivered them only so they would go three days and sacrifice to Him, and it is they who have delayed for so long.’ And they will pursue them after three days and He will drown them in the sea to punish them with a punishment to fit their crime, as they said: “Every boy that is born you shall cast into the Nile…” (Exodus 1:22).

Musar

The text discusses five individuals or groups who spiritually outranked others in terms of their connection to the land of Israel, including the three patriarchs, Joseph, and Levi. These individuals did not need physical land to have their share of the land of Israel in the Celestial Domain. The missing letter ה in certain words alludes to these five categories of people. In the future, the five manifestations of G-d's Presence will be restored, leading to new spiritual heights and the fulfillment of promises in Leviticus and Isaiah. Additionally, the word פקוד is a code word for the arrival of the Saviour, as seen in Genesis and Exodus, and is spelled without the letter ו in the Torah.

Shenei Luchot HaBerit, Torah Shebikhtav, Shemot, Torah Ohr 36

This is the secret behind the code words that would herald the arrival of the Saviour that Joseph told his brothers in Genesis 50,24/25, פקוד יפקוד, and that would identify the true Saviour when Moses said in the name of G–d "פקוד פקדתי אתכם." It is strange that the word פקוד should have been chosen for that role, and that the word is spelled without the letter ו (in the Torah). עמו אנכי בצרה

Shenei Luchot HaBerit, Torah Shebikhtav, Vayetzei, Torah Ohr 56

There are five בתי אבות, family-sources, which have to be viewed as "above" the concept of land distribution. They are the three patriarchs, to whom the land was promised, but who never took possession of it even though they pined for it and were buried in it. Then there is Joseph, who is described as the direct continuation of Jacob in Genesis 37,2: אלה תולדות יעקב, יוסף. [there was no other reason for the Torah to tell us this fact which we all knew. Ed.] Joseph expressed an ardent desire to be buried in the land of Israel, and made his brothers swear an oath that they would take his bones with them at the time of the redemption from Egypt (Genesis 50,24). There is also Levi, whose descendants did not share in the land, for the Torah describes G–d Himself as their inheritance (Deut. 18,1). We must realize that these five people (or groups of people) were on a spiritual level where they did not need their share of land on earth in order to have their share of the land of Israel in the Celestial Domain. That region is the root of the terrestrial ארץ ישראל. The letter ה in the words במקום ה-זה, alludes to these five categories of people who spiritually outranked the other twelve, i.e. 12 =זה. There is also a special significance in the number five when we consider the five manifestations of G–d's Presence that were missing during the time of the second Temple. This means that there was a residual presence of חרב, i.e. חורבן, destruction, during the entire period of the second Temple. Our sages expressed this in terms of the missing letter ה, in the word ואכבד in Chagai 1,8, where the word should have been the same as in Exodus 14,4, ואכבדה בפרעה (cf. Rashi on that verse in חגי). In the future (third Temple) these five manifestations of G–d's שכינה will be restored. Not only will they be restored, but such a future will herald new spiritual heights when the original light that permeated the universe immediately after the Creation will also be restored. It is the time described in Isaiah 25,9 as: זה ה' קוינו לו, "This is the Lord whom we have hoped for." At that time the promise in Leviticus 26,12: והתהלכתי בתוככם, "I will be walking among you," will also be fulfilled.

Quoting Commentary

The text discusses the tradition of the double expression "pakod pakad'ti" as a sign of the true redeemer of the Jewish people, originating from Jacob and Joseph, with Moses using it as a sign. It also explores Moses' question about God's name, suggesting that he asked to clarify which attribute of God he was to emphasize. Additionally, the text mentions the Jewish people's sense of exile as a means of preserving their identity and hope for a return to their homeland. Finally, it highlights the use of the word "settled" in the Torah as a precursor to disaster or significant events.

Covenant and Conversation; Numbers; The Wilderness Years, Bamidbar, The Space Between 4

What then has happened to the promise of the land? As if to reassure us, Genesis draws to a close with two confident predictions. Jacob, about to die, tells Joseph, “God shall be with you and bring you back to the land of your fathers” (Gen. 48:21). Joseph, before he dies, tells his brothers, “God will surely come to your aid and bring you up out of this land to the land He promised on oath to Abraham, Isaac, and Jacob” (Gen. 50:24).

Da'at Zekenim on Exodus 3:18:1

ושמעו לקולך, “they will listen (obey) to your voice.” According to Rashi, the Jews had already been given the code word with which their eventual redeemer would identify himself when both Yaakov and Joseph used the root word פקד in connection with the time of their redemption from slavery in Egypt. I explained this on Genesis 50,24 and 25. Some people raise the question that actually we have no record of Yaakov having said: פקוד יפקוד. According to my explanation on that verse the question has been answered satisfactorily.

Da'at Zekenim on Genesis 47:30:1

אנכי אעשה כדבריך, “I am going to do in accordance with your instructions.” According to the Midrash, Yaakov’s request to be buried in the land of Canaan inspired Joseph to make the same request of his brothers when the time came for him to die. We find that Joseph indeed made his brothers swear that his remains would be taken with the Israelites at the time of the redemption, and Moses personally, was involved in locating his coffin which was carried with the Israelites for 40 years until eventually being interred near Sh’chem in the tribal territory of Ephraim, one of his sons. He used the same formula when making his request as had his father at the time. (Compare Genesis 50,24-26) The choice of the Torah describing Joseph’s response as “the words of” instead of simply “his request,” or something similar, is why Rashi (in Exodus 3,18) says that before Moses came to Egypt and introduced himself as the redeemer, G–d told him that the elders would listen to him as he introduced himself with the words: פקוד יפקוד, that Joseph had used at the time when he stood at his father’s deathbed and they spoke about the eventual redemption, long before even the enslavement had commenced. This was also the reason why Yaakov had used this formula for describing the redemption.

Da'at Zekenim on Numbers 25:1:1

וישב ישראל בשטים ויחל העם לזנות, “Israel had settled down at a place known as Shittim, when the common people profaned themselves by whoring.” It is well known that whenever the Torah commences a paragraph with the word: וישב, what follows is some kind of disaster. Compare Genesis 37,1 when Yaakov “settled” down and the disaster with Joseph followed and he was sold by his brothers. When in chapter 50,22 of Genesis Joseph is described as having settled down, this is followed by his announcing to his brothers his premature death. (Genesis 50,24) When Israel is described as having settled down in Egypt, (Genesis 47,27) this is followed shortly by the report about Yaakov’s (premature) sickness and death. (verse 29) In Kings I,5,5 we read that the people of Israel including the tribe of Yehudah had settled securely, this is followed by a report in chapter 11,14, by: G–d arranging a revolt by the King of Edom against Solomon’s kingdom. [The Edomites had paid annual tribute to the state of Israel since David’s time. G–d had arranged this as His response to Solomon allowing his wife to erect an altar to the Moabite idol chemosh. Ed.]

Minchat Ani on Pesach Haggadah, Magid, In the Beginning Our Fathers Were Idol Worshipers 3:2

One must clarify what the Haggadah means by the expression: “God calculated the end.” What calculation was necessary? Scripture clearly states, “Your seed shall be strangers …four hundred years.” (Gen. 15:13) They were redeemed after 210 years! Since the Holy One moved up the redemption from Egypt it was necessary to reconfigure the calculation. This is the meaning of the third sign (that God gave Moses), changing the river to blood. There is a Midrash that states that the people of Israel had a tradition that any redeemer who used the double expression pakod pakaditi, “I will surely remember you” (Jacob said: God will surely remember you (Genesis 50:24) and Joseph said “God will surely remember you,” (Gen 50:25). Whoever used this expression was giving a sign that he was meant to be a true redeemer of the Jewish people. Moses uses the expression in Exodus 3:16 - "Go and assemble the elders of Israel and say to them: the Lord, the God of your fathers, the God of Abraham, Isaac, and Jacob, has appeared to me and said, 'I will surely remember you and of what is being done to you in Egypt…”) is a true redeemer. Ramban questions this statement: What type of proof is this since Moses might have also been aware of this same tradition? He answers that the Holy One also gave them a tradition that no false redeemer would use the expression. If so then why was it necessary to have this sign? It means that anyone who can explain the meaning of the double expression is a true redeemer. Why then was it necessary to give them a third sign? The third sign was to show them that God would redeem them earlier than was originally prophesized. The Holy One did this to make up for the burden of subjugation which Pharaoh placed on the Israelites, drowning their sons in the Nile River. The word pakad also means to count. The Holy one said to Moses “If they remain in Egypt, I will recount their years of servitude and decrease their number, thus speeding up their redemption.” This is what the Haggadah means when it says that “God calculated the end.”

Ramban on Exodus 3:18:1

AND THEY SHALL HEARKEN TO THY VOICE. “I.e., of their own accord. As soon as you will mention to them this expression, [namely, the double use of the word pakod — pakod pakad’ti (I have surely remembered), mentioned in Verse 16], they will immediately hearken to your voice for they have long had this sign as a tradition from Jacob and Joseph, that by use of this expression they will be delivered [from Egypt]. Jacob said to them, and G-d will surely remember you, (See Genesis 50:24, that it is Joseph who is speaking. But it is clearly implied there that Joseph is quoting a tradition given to him by his father. Hence Rashi here mentions it in the name of Jacob. Ramban will further stress the fact that it was Joseph who stated it twice.) and Joseph said to them, G-d will surely remember you.” (Ibid., Verse 25.) Thus the language of Rashi. Perhaps Rashi will explain that Joseph used this expression twice (See Note 233 above.) in order to affirm that it was a tradition he received from his father. And in Eileh Shemoth Rabbah, the Rabbis said: (Shemoth Rabbah 3:11.) “[As soon as you will say to them pakod pakad’ti], they will immediately hearken to your voice. Why? It is because they have a tradition of the words [wherein G-d will announce the approaching redemption], so that the redeemer who will come and mention to them this double p’kidah [remembrance] is the true redeemer.” Thus the language of the Rabbis on this Agadah. Now you may ask: Why should they listen to Moses? Perhaps he heard this tradition as well as they did. In reply it may be said that thus they received the tradition from Joseph, who heard it from their father the prophet: the first person who will come and announce the message with this expression [pakod pakad’ti] will be the one who will deliver them [from Egypt], it being revealed and known before the Holy One, blessed be He, that no man will come and deceive them. This He promised them. But in another place in the Midrash I found: (Ibid., 5:1.) “Said Rabbi Chama the son of Rabbi Chanina: ‘When Moses was in his twelfth year, he was torn up from his father’s house. Why? Had he grown up in his father’s house, the children of Israel would not have believed in him when he came and told them these things. (The Hebrew is: hama’asim (the deeds). If this is the correct reading, it is obviously a reference not only to the words of the message, but also to all of the signs he did before the people. (See further, 4:1-9 and 30). However, from the concluding language of this Midrash quoted here further — kol had’varim (‘all’ the words) — it is clear that the sense here is also “words,” and reference is to the wording of the message of redemption: pakod pakad’ti.) They would have said that his father handed him over these words, as Joseph had handed them over to Levi, and Levi to Kohath, and Kohath to Amram. This was why he was torn up from his father’s house, and when he came and told Israel all the words, they therefore believed him, as it is said, And the people believed.’” (Further, 4:31.) The intent of the Rabbis’ words that Joseph handed it over to Levi [and as to why Jacob did not reveal it directly to Levi] is that Jacob revealed the secret to Joseph because of his love for him. (Genesis 37:3. And see Ramban there, Vol. I, pp. 451-2.) With this very same language Joseph made all his brothers swear, and he revealed it to Levi. (On the basis of Genesis 50:25, Ramban’s intent may be explained as follows: Joseph made all his brothers swear to bring his bones up from Egypt at the time of the redemption, and to Levi he revealed the secret of pakod pakad’ti, that with these words the true messenger will announce the approaching redemption.) He told them that he gave this [as a secret to Levi] on account of the tradition he received from his father [not to reveal it], and he commanded that the matter remain a secret. (Hence when Moses came and said the words pakod pakad’ti, the elders of Israel who now knew of the tradition confirmed him as the true redeemer, for they knew that he could not have heard these words from his father as he was torn up from his father’s home when only twelve years old.)

Siftei Chakhamim, Exodus 3:18:2

Elokim will surely consider you. This is puzzling: we do not find such a verse said by Yaakov. Perhaps the answer is: this verse is said twice by Yoseif (Bereishis 50:24, 25), thus Yoseif said one on his own accord, and one he said in the name of his father Yaakov, i.e., Yoseif received [this expression] from his father. (Re”m) So it is written in Pirkei D’Rabbi Eliezer (ch. 48), in Tosafos (Sotah 13a), and in Shemos Rabbah (here and in ch. 5). (Nachalas Yaakov).

The Jonathan Sacks Haggadah, Magid, First Fruits Declaration 3:2

NOT TO BE ABSORBED INTO EGYPT Jacob’s dying request was to be buried in what would later become the land of Israel. So too Joseph, at the end of his life, gathered his family and told them, “I am about to die. But God will surely come to your aid and take you up out of this land to the land He promised in oath to Abraham, Isaac, and Jacob” (Gen. 50:24). His last recorded words were: “God will surely come to your aid, and then you must carry my bones up from this place” (v. 25). This charge was eventually carried out by Moses himself. Wherever Jews were scattered, they saw their condition as galut, “exile,” rather than mere dispersion, tefutzot. There were places like Germany, where they had lived for a thousand years. There were others, like Babylonia, in which there was continuous Jewish settlement for two and a half thousand years. Yet Jews saw themselves, and were seen by others, as being here but belonging elsewhere. This did not mean, as their critics claimed, that they had dual loyalties. Few groups were as loyal to their societies and non-Jewish rulers as were the Jews. They made significant contributions to the nations in which they lived, and whenever possible, added vastly to the arts, sciences, medicine, and the economy. Since the days of Jeremiah they remembered his instruction to “Seek the peace and prosperity of the city to which I have carried you into exile; pray to the LORD for it, for in its peace you will find peace” (Jer. 29:7). But they knew that, at some date in the future, the Jewish people would return home. They never mistook the immediate for the ultimate. It was this more than anything that preserved their identity as a distinctive people, and sustained hope during the long centuries of exile and expulsion. It preserved Jews against the internal decay that has beset every other civilization. Forgetfulness of the past, heedlessness of the long-term future, and a loss of moral purpose in the pursuit of the here and now has been the beginning of the decline of other cultures. The sense of galut was the Jewish immune system. It meant that the past and future were as real as the present. This saved Jews from the ravages of time.

Tur HaArokh, Exodus 3:13:1

ואמרו לי מה שמו, “(how am I to answer them) when they will say to me: ‘what is (this G’d’s) name?” Nachmanides writes that this verse cries out to be interpreted (not just read). It is quite inconceivable that the verse means that Moses said to G’d: “what is Your name, what shall I say to them?” and that the instruction by G’d to tell them His name would be the kind of אות, convincing sign or symbol that he was trustworthy in his claim to be this G’d’s appointee, sent to orchestrate their deliverance. How could such a simplistic statement as telling them of G’d’s name make believers out of confirmed non-believers? What proof did Moses bring with him that would encourage the people to believe that he indeed had been chosen by G’d to be their redeemer? We see indeed that immediately after G’d told him to relate His name to the people, Moses countered that he was convinced that the people would not believe him. Ibn Ezra understands Moses’ question to refer to the numerous attributes, (names) of G’d, and his wanting to know which of these attributes he was to stress when telling them that he had been sent to deliver them from the yoke of Pharaoh. It was a well known fact that miracles are not performed by the attribute Shaddai, but only by the four-lettered ineffable name of G’d. Ibn Ezra’s words do not appear acceptable at all, seeing that the question of performing any miracles had not yet been raised by either G’d or Moses. Moses had not been instructed as yet to perform any miracles in Egypt; he had only been told to lead the Jews out of Egypt by convincing Pharaoh in G’d’s name to release the Israelites from bondage. Moreover, the people had the tradition that Joseph had spoken of the attribute elokim remembering the Israelites when the time came to take them out of Egypt, (Genesis 50,24) There would therefore appear to be no reason for Moses to refer at this stage to any other possible attribute of G’d. Also the patriarch Yaakov had already told his sons that the attribute elokim would come to the assistance of the people when the time would be ripe. (Genesis 48,21) Seeing that the attribute of elokim had been sufficient to assure Avraham’s single-handed victory over the four Kings who had defeated the five kings of Sodom, there was no reason at all for Moses to suggest that another attribute of G’d need to be invoked in order to make the Exodus from Egypt possible. I believe (still Nachmanides writing) that we must understand matters in the following manner. At that time Moses was already privy to profound prophetic insights, having previously mastered all the philosophic wisdom available at his time, [perhaps also having composed the Book of Job at that time, a book that testifies to the profound wisdom of its author. Ed.] In light of his knowledge of the complex nature of G’d and His attributes, he enquired under which heading G’d had intended to appoint him as the leader of the Israelite nation. He was convinced that this would be the first question by the elders of the people that he would have to answer in order to establish some degree of credibility. The elders knew of two of G’d’s attributes, the attribute elokim, i.e. el shaddai, the attribute which had successfully assisted the patriarchs throughout their lives, and the attribute Hashem, i.e. the attribute under whose aegis miracles of supernatural character are performed. The obvious reason which prompted Moses to raise this question was that G’d had introduced Himself to him as the G’d of the patriarchs, i.e. אלוקי אביך. Seeing that the patriarchs’ lives had been guided by the attribute of shaddai, it was quite possible that the Exodus would also be orchestrated under that heading. If G’d, at that time, had mentioned a specific attribute of His as enabling Him to forthwith orchestrate the redemption of the Jewish people, Moses would not have raised the question at all. G’d’s answer now was to ask Moses to wait until the people would come to Mount Sinai and experience the revelation, when it would become clear that such an event could not occur under the aegis of the attribute shaddai. The people would experience an attribute of G’d with which even the patriarchs had not been familiar. This was the attribute used to create the world, not the attribute employed to merely keep the world functioning as a going concern. Moses wanted to know if he were to reveal this attribute of G’d to the people already at this time. In other words, was he to reveal to them at this time universal aspects of G’d, or was he to restrict himself to representing G’d in His capacity as manager of the earth in its present format? When G’d answered אהיה אשר אהיה, this meant that there was no need for Moses to broaden the people’s theological base by dragging in the universal dimensions of G’d as the Creator, etc. It would suffice to assure the people that the same G’d (attribute) Who had been with the patriarchs would continue to be with both Moses and the people. This attribute would suffice, if called upon during periods of distress, to propel G’d to help His people. G’d’s response to His people’s prayers would be enough proof to them and to the people around them that there was a living G’d Who took an interest in the fate of His creatures. This corresponds to how our sages explained the name אהיה אשר אהיה, i.e. “just as I have seen them through this major problem, so I will see them through any major problems in the future.” It is assumed that the Jewish people, whenever they are in distress, will call upon this attribute of G’d asking for relief. The manifestation of the attribute of shaddai on such occasions is abundant proof of the existence of a living and caring G’d. Moses felt that it was premature to hint at future times when the Israelites might encounter similar distress; this is why he suggested that he introduce G’d simply as אהיה, the four letters of the ineffable name, the attribute of Mercy, an attribute which presupposes that this G’d is the Creator, hence He can operate freely in all of His creation, that He is the universal G’d. The word אהיה is repeated here three times, indicating that in G’d’s approach to the universe, seeing that He is eternal, there are no such concepts as past, present, and future, they are all one, i.e. , היה, הווה, יהיה“He was, He is, He will be,” are parts of the same concept. Only to mortals such as we, are these concepts separate and non-interchangeable time zones. Some commentators see in the expression אהיה אשר אהיה, a command for Moses to tell the people that G’d Himself suffers with the people whenever they endure suffering. G’d explained that the reason why Moses was granted this vision of G’d was precisely because the people had turned to Him, pleading for relief, and that G’d was about to answer their plea. He was sure, He said, that as soon as Moses would tell the people this they would indeed believe him when he said that he had been sent by this G’d. In other words, the answer to Moses’ question “what shall I tell them in order that they will believe me?” is that ”I will be with them.” Still another approach to our problem. Moses made the same mistake as Yaakov had made when he asked the angel in his nocturnal encounter his name, and who had been told that this was irrelevant. Celestial forces, unlike terrestrial phenomena, do not have fixed names, as they adopt names that match whatever task they perform at a given point in history. Seeing that G’d is active simultaneously on many different “fronts,” He ”travels” under many different “names.” [In colloquial terms: “G’d uses many different passports on different occasions.” Ed.] The meaning of the words אהיה אשר אהיה is simply “I will adopt whatever name the occasion and the circumstances call for at the time I manifest Myself.”

Second Temple

Joseph believed that God would not abandon those with vision to Ignorance, discerned between mortal and incorruptible parts of the soul, leaving bodily pleasures in Egypt while the incorruptible parts would go to the cities of virtue, secured by an oath (On the Migration of Abraham 4:2)

On the Migration of Abraham 4:2

[18] Those of the latter kind were these; Joseph’s confidence that “God will visit” the race that has vision (Gen. 50:24), and will not utterly hand it over to Ignorance, that blind task-mistress; his discernment between the mortal and the incorruptible portions of the soul and his leaving behind to Egypt those which had to do with bodily pleasures and other forms of unrestrained passion, while concerning the incorruptible parts he made an agreement, that they should accompany those who went up to the cities of virtue, and should be conveyed thither, and had the agreement secured by an oath.

Tanakh

In Exodus 3:16, God instructs Moses to gather the elders of Israel and tell them that He, the God of their forefathers, has taken notice of their suffering in Egypt. In Exodus 6:8, God promises to bring the Israelites into the land He swore to give to Abraham, Isaac, and Jacob. In Exodus 32:34, God tells Moses to lead the people as instructed, with His messenger going before them, but warns that He will hold them accountable for their sins.

Exodus 32:34

Go now, lead the people where I told you. See, My messenger shall go before you. But when I make an accounting, I will bring them to account for their sins.”

Exodus 3:16

“Go and assemble the elders of Israel and say to them: יהוה, the God of your fathers’ [house]—the God of Abraham, Isaac, and Jacob—has appeared to me and said, ‘I have taken note of you and of what is being done to you in Egypt,

Exodus 6:8

I will bring you into the land which I swore (swore Lit. “raised My hand.”) to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I יהוה.”

Targum

Yoseif tells his brothers that he will die, but Elohim will bring them out of Egypt to the land promised to Avraham, Yitzchok, and Yaakov (Onkelos Genesis 50:24, Targum Jonathan on Genesis 50:24).

Onkelos Genesis 50:24

Yoseif said to his brothers, I will die, and Elohim will surely consider you and bring you up out of this land, to the land which He swore to Avraham, Yitzchok and to Yaakov.

Targum Jonathan on Genesis 50:24

And Joseph said to his Brethren Behold, I die; but the Lord remembering will remember you and will bring you up from this land, into the land which He sware to Abraham, to Izhak, and to Jakob.

וַיַּשְׁבַּ֣ע יוֹסֵ֔ף אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר פָּקֹ֨ד יִפְקֹ֤ד אֱלֹהִים֙ אֶתְכֶ֔ם וְהַעֲלִתֶ֥ם אֶת־עַצְמֹתַ֖י מִזֶּֽה׃ 25 E So Joseph made the sons of Israel swear, saying, “When God has taken notice of you, you shall carry up my bones from here.”
Joseph made the Children of Israel swear to take his remains out of Egypt upon their redemption, which Moses fulfilled by bringing Joseph's bones to be buried in the land of Israel, ensuring they would not be worshipped. This act symbolizes the Jewish people's covenant with fate and their sense of isolation, with a deep connection to their community and alienation from the outside world. The repetition of "God will surely remember you" by Yaakov and Yoseif highlights the significance of suffering as a means of inspiring repentance and prayer, linking Yoseif's request to his Jewish identity and the eventual redemption of the Israelites.

Commentary

Joseph made the Children of Israel swear an oath to take his remains out of Egypt when they would be redeemed, as he knew they would face harsh conditions in exile. He reminded them that God would remember them and reduce the time of their slavery by 190 years. Moses eventually fulfilled this oath by taking Joseph's bones to be buried in the land of Israel, along with the remains of other tribal founders. Joseph had the merit of being buried by Moses and receiving a great reward from God for his righteous acts.

Da'at Zekenim on Genesis 50:25:1

ויאמר יוסף אל אחיו....וישבע יוסף, “Joseph spoke to his brothers and he made them swear an oath;” It is difficult to understand why Joseph repeated the words פקוד יפקוד. We would have expected him to say: “when G–d will remember you and take you out of Egypt, take my remains with you.” This would have been parallel to Yaakov’s last request from his son Joseph.” (Compare Genesis 47,30) We may be correct in assuming that the first time he used the expression פקוד יפקוד, this was meant as a reference to how Yaakov his father had introduced a similar request.

Da'at Zekenim on Genesis 50:25:2

פקוד יפקוד אלהים, “G–d will most certainly remember you, etc.” The numerical value of the letters in the word פקוד is 190. It was meant as a hint that G–d would shorten the decree according to which the people would have to wait 400 years for their redemption by 190 years. As a result, they would have spent only 210 years in Egypt at the time of the Exodus. The root פקד has been used as meaning “to be absent” (in the passive mode נפקד) in Numbers 31,49 where the officers returning from the punitive campaign against Midian thanked G–d for having returned without having lost a single soldier in that campaign. Our author comments that the word spelled without the letter ו as it appears in our text invalidates the numerical values quoted. [His attempt at resolving this does not sound convincing to this Editor ]

Rabbeinu Bahya, Bereshit 50:25:1-3

וישבע יוסף את בני ישראל, “Joseph made the children of Israel swear an oath.” Actually, we would have expected the Torah to write: “Joseph adjured his brothers.” However, he made even later generations take this oath as he did not know precisely when the opportunity would come to keep this oath. This is why Moses felt duty-bound to raise Joseph from his grave before the Israelites left the country and to take his bones with them (compare Exodus 13,19). The meaning of the verse there is that Moses felt that unless he located Joseph’s remains and took them with, the entire nation would be guilty of not honoring their oath. Joseph had the extraordinary merit that 600,000 men all functioned as his pall bearers throughout the many years they were in the desert until finally they laid him to rest at Shechem (Joshua 24,32). It is a well known tradition that the righteous are buried when they have been accompanied by a mass funeral cortege. Our sages (Ketuvot 17) elaborated saying: “as his arrival so his exit.” [The arrival refers to the Torah being given in the presence of 600,000 people. It is fitting that when someone who personifies the Torah leaves this earth that he should also be accompanied by a similar number of people. Ed.]. והעליתם את עצמותי מזה, “you will bring my bones up from this. ” He meant “from this place.” Some commentators claim that each tribe took with them the remains of their respective founders, i.e. that the remains of all of Yaakov’s sons were eventually buried in ארץ ישראל. (Compare Pesikta d'Rav Kahane in Beshalach.)

Rav Hirsch on Torah, Genesis 50:25:1

Er beschwor, nicht die Brüder, sondern "בני ישראל" somit auch die kommenden Geschlechter. Es liegt keine Anmaßung in dieser Verpflichtung, sie hatten ihn ja herabgebracht, es lag eine kleine Sühne darin, er durfte ihnen diese Verpflichtung auferlegen. Zugleich waren die Verpflichtung und die Gebeine, an denen sie in Erfüllung gebracht werden sollte, eine Bürgschaft für die Zuversicht, mit welcher sie der Rückkehr nach Kanaan entgegenharren sollten.

Steinsaltz on Genesis 50:25

Joseph administered an oath to the children of Israel, saying: God will remember you, and when that occurs you shall carry up my bones from there, Egypt.

Tur HaArokh, Genesis 50:25:1

וישבע יוסף את בני ישראל, “Joseph adjured the Children of Israel.” When he realized that his brothers were advanced in age, he included also their offspring in this oath as none of his surviving brothers might be alive when the Israelites would leave Egypt. Everyone knew of the exile that awaited them in Egypt and that its conditions would be very harsh. The reason that he did not make them swear to transfer his remains to the Land of Canaan immediately after his death, may well have been that he knew that it was beyond their political power to have such an illustrious ruler as Joseph buried in a foreign country.

Tur HaArokh, Genesis 50:25:2

פקוד יפקוד אתכם אלוקים, “when G’d will eventually recall you, etc.” Joseph reminds his brothers that he is merely a mortal human being, whereas G’d, Who is eternal, will in due course remember them and liberate them from their exile. The reason why he chose the expression פקד as characterizing this redemption may be because this expression was used by the Torah when soldiers returned from battle without having incurred any casualties. (Numbers 31,49) The word also lends itself to allusions of a numerical nature, i.e. the original number of years of slavery i.e. 400 would be reduced by the numerical value of the word פקוד i.e. 190, so that in actual fact the stay of the Israelites in Egypt would amount to only 210 years after Yaakov’s arrival there, the number being characterized by the numerical value of the word רדו, the word used by Yaakov when he instructed his sons to go down to Egypt to buy food in the first place. (compare Genesis 42,2)

Tze'enah Ure'enah, Vayechi 117

“Joseph made the sons of Israel swear” [50:25]. Joseph made Israel swear that they would bury him in the land of Israel when he would die. Joseph had the merit that Moses Our Teacher took his bones and carried them with a great entourage to the land of Israel, with all of Israel. Each tribe of Israel carried the bones of its founder. That is, the children of Reuben took the bones of Reuben and the children of Simeon carried the bones of Simeon and so too all the others. Joseph had buried Jacob and therefore, he had the merit that an important person buried him and that was Moses Our Teacher. When the Israelites were ready to go out of Egypt, the coffin of Joseph was in the river Nile. The Egyptians had placed it in the river Nile. They said: let the Nile be blessed by the merit of Joseph the righteous. Moses took a silver tablet and wrote on it, rise ox, rise ox. This means, rise Joseph, who was called ox. Moses called out: your brothers are leaving Egypt and the Shekhinah of the Holy One is waiting for you. Therefore, do not tarry and come out of the river Nile. If you will not rise, then we will be absolved of your oath. The Egyptians had placed him in an iron box and could not know where he was in the Nile. He rose and therefore Moses was worthy that the Holy One himself buried him. From here we learn that when a person has performed a meritorious act, he merits a great reward from God. As the verse says, “Blessed is he who trusts in the Lord” [Jeremiah, 17:7]. Blessed is the man who relies on the Holy One. “For in the Lord you have an everlasting Rock” [Isaiah, 26:4]. (Bahya, Genesis, 50:25, 26.)

Jewish Thought

The Jewish people have a sense of isolation and separateness that is rooted in their covenant with fate, starting with Abraham and continuing through their time in Egypt. This isolation persists even when Jews achieve social and political success, as seen with Joseph in Egypt. The concept of Jewish separateness is integral to their identity as a nation, with a deep connection to their community and a feeling of alienation from the outside world. This historical- metaphysical essence is a key aspect of Jewish identity.

Kol Dodi Dofek, The Covenants of Sinai and Egypt 3

The historical loneliness of the Jew percolates from a feeling of compulsive fate. He is as alone ‎in ‎his life on earth as in his death. The concept of kever yisrael emphasizes the Jew’s ‎strange ‎detachment from the world. Sociologists and psychologists may say what they wish about ‎the ‎inexplicable isolation of the Jew. Their explanations are nothing more than barren ‎speculation, ‎incapable of rationally describing the phenomenon. Jewish separateness belongs to ‎the ‎framework of the Covenant of Fate that was concluded in Egypt. In truth, Judaism and ‎withdrawal ‎from the world are synonymous. Even before the exile in Egypt, separateness ‎descended upon ‎our world with the appearance of the first Jew, our father Abraham. Abraham ‎the Hebrew ‎‎(ivri) lived apart. “The whole world was on one side (ever), and he on ‎the other ‎side” (Bereshit Rabbah 42:8). Balaam, when he gazed upon the Israelite camp, ‎understood the ‎wonder of the experience of Jewish separateness and proclaimed with ‎amazement: “They are a ‎nation dwelling alone and shall not be reckoned among the nations” ‎‎(Numbers 23:9). Even if a Jew ‎reaches the pinnacle of social and political accomplishment, he will ‎not be able to free himself from ‎the chains of isolation. Paradoxical fate watches over the isolation ‎and uniqueness of the Jew, ‎despite his apparent integration into his non-Jewish environment. ‎Even people of power and ‎authority, such as Joseph, the regent of Egypt, was separated from ‎Egyptian society and remained ‎alone in his tent. “And they served him [Joseph] by himself … and ‎for the Egyptians … by ‎themselves.” (Genesis 43:32). (Egyptians could not eat with the Hebrews, ‎because it was a taboo ‎for them). Before his death Joseph pleaded with his brothers, “When God ‎will surely remember ‎you and bring you out of this land, you shall carry up my bones from here” ‎‎(Genesis 50:25). For ‎despite my greatness and glory I am tied to you and your existence both in life ‎and in death. This ‎singular, inexplicable phenomenon of the individual clinging to the community ‎and feeling ‎alienated from the outside world was forged and formed in Egypt. There Israel was ‎elevated to the ‎status of a nation in the sense of a unity10 from which arises uniqueness as well .The ‎awareness of ‎the Fate Covenant in all of its manifestations is an integral part of our historical-‎metaphysical ‎essence.‎

Kabbalah

Moses was focused on fulfilling Joseph's oath to take his bones with them during the exodus from Egypt, with some sources suggesting Joseph's coffin was in the Nile and he was raised up by a holy name. Moses declared the time of redemption had arrived, invoking Joseph's blessing for the bull to arise, and some say Joseph was buried among the kings of Egypt and Moses had him arise from there to prevent idolatry. Serah, the daughter of Asher, showed Joseph's remains to Moses to ensure they were not worshipped.

Zohar, Beshalach 3:42

Fortunate is the portion of Moses: As the Jewish people were occupied with asking the Egyptians for money, whereas Moses was occupied with Joseph's oath [to take his bones up with them, Genesis 50:25]. And some say that his coffin was in the Nile and he was raised up by a holy name. And Moses also said, "Joseph, the time of the redemption of the Jewish people has arrived." And he said, "May the bull arise" [an allusion to Joseph's blessing, Genesis 49:22], and he arose. And some say he was [buried] among the kings of Egypt, and he had him arise from there. And some say [the Jews] had put him in the Nile so that they would not worship him as idolatry, so Serah, the daughter of Asher, showed him to Moses.

Midrash

Moses took Joseph's bones and brought them out of Egypt, as Moses was engaged with Joseph's bones while all of Israel were occupied with silver and gold. Moses located Joseph's coffin with the help of Serah daughter of Asher, who showed him where Joseph was buried in the Nile. Moses called to Joseph's coffin, which rose to the surface, allowing them to fulfill Joseph's oath. Joseph's bones traveled with them in the wilderness for forty years, and because of Joseph's bones, they were able to perform the minor Pesach. Moses was able to find Joseph's bones thanks to Serah, and God repaid Moses by tending to his burial.

Bamidbar Rabbah 13:3

“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming, (By Sennacherib (see Isaiah 37:17).) so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15) (See the Alshikh on the verse.) ; this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29). (In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question.) Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose, (This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God.) and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav]. (This is a euphemism for their male organs.) “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth, (Tavor and Carmel are mountains. See Bereshit Rabba 99:1.) haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”

Bereshit Rabbah 100:11

“Joseph administered an oath to the children of Israel, saying: God will remember you, and you shall carry up my bones from here” (Genesis 50:25). “Joseph administered an oath to the children of Israel…” – I would think [he demanded they bring his bones to Canaan] immediately. The verse states: “[You shall bring my bones up from here] with you” (Exodus 13:19) – when you will ascend. From where is it derived that they took up the bones of all the tribes with them? As it is stated: “With you.” “Joseph died at the age of one hundred and ten years. They embalmed him, and he was placed in a coffin in Egypt” (Genesis 50:26). “Joseph died at the age of one hundred and ten years. They embalmed him” – who embalmed him? Rabbi Pinḥas and Rabbi Yehuda in the name of Rabbi Neḥemya, Rabbi Yehuda said: The physicians embalmed him. Rabbi Pinḥas said: The tribes embalmed him. That is what is written: “They embalmed him, and he was placed in a coffin in Egypt.” Who are they? “These are the names of the children of Israel who came to Egypt” (Exodus 1:1).

Devarim Rabbah 11:7

Why was Moses privileged that the Holy One blessed be He tended to him? (God tended to his burial.) It is, rather, that when he descended to Egypt, and the time for Israel’s redemption had arrived, all of Israel was occupied with silver and gold. Moses was circulating in the city and exerting himself three days and three nights to find Joseph’s coffin, as they were not able to depart from Egypt without Joseph. Why? It is because he administered an oath to them before his death, as it is stated: “Joseph administered an oath to the children of Israel, saying…[and you shall carry up my bones from here]” (Genesis 50:25). After he was extremely exhausted, Segula (Elsewhere, she is identified as Seraḥ daughter of Asher (Sota 13a).) encountered him, and saw that Moses was exhausted from the exertion. She said to him: ‘My lord, Moses, why are you tired?’ He said to her: ‘For three days and three nights I have circulated in the city to find Joseph’s coffin, but I have not found it.’ She said to him: ‘Come with me and I will show you where he is.’ She led him to the stream, (The Nile River.) she said to him: ‘In this place they crafted a coffin weighing five hundred talents, and the magicians and the astrologers cast it into the stream. Thus they said to Pharaoh: If it is your wish that this nation will never depart from here, Joseph’s bones, if they never find them, they will be unable to leave.’ Moses immediately stood on the bank of the stream and said: ‘Joseph, you know how you administered an oath to Israel: “God will remember you [and you shall bring up my bones with you]” (Genesis 50:25). Accord deference to the God of Israel and do not delay the redemption of Israel. You have good deeds to your credit; ask for mercy before your Creator and rise from the depths.’ Immediately, Joseph’s coffin began bubbling and rising from the depths like a piece of wood. He took it, placed it on his shoulder, and he would bear it, with all of Israel following him. Israel were bearing the gold and the silver that they took from Egypt, and Moses was bearing Joseph’s coffin. The Holy One blessed be He said to him: ‘Moses, you say that you performed a minor action; as you live, this kindness that you performed is great, and you did not pay attention to the silver and the gold. I, too, will perform this kindness for you, and I will tend to you.’

Kohelet Rabbah 7:2:2

Rabbi Berekhya said: Performing acts of kindness is in the Torah at its beginning, in its middle, and at its end. It is at its beginning, as it is written: “The Lord God built the rib [that he took from the man, into a woman, and He brought her to the man]” (Genesis 2:22). [This verse] teaches that the Holy One Blessed be He braided Eve’s hair, and brought her to Adam, and he became the groomsman for them; as in the coastal towns, they call braiding, building. It is in its middle, as it is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1), teaching that He visited him. (God visited Abraham, who was recovering from his circumcision.) “God blessed Isaac his son” (Genesis 25:11), this is the blessing of the mourners. (He came to console Isaac upon the death of Abraham.) At its end, as it is stated: “He buried him in the valley” (Deuteronomy 34:6). (God buried Moses.) Rabbi Ḥanin said: What is the measure of recompense [for acts of kindness]? Jacob died in the land of Egypt. For whom was it fitting to tend to him? Is it not the Holy One blessed be He, who said to him: “I will descend with you to Egypt [and I will also take you up]” (Genesis 46:4)? Joseph came and snatched the mitzva for himself, as it is written: “Joseph ascended to bury his father” (Genesis 50:7). Joseph died in Egypt. For whom was it fitting to tend to him? Is it not the tribes, to whom he administered an oath, as it is stated: “Joseph administered an oath [to the sons of Israel, saying: God will surely remember you, and you shall carry up my bones from here]” (Genesis 50:25). Moses came and snatched the mitzva for himself, as it is stated: “Moses took Joseph’s bones” (Exodus 13:19). Moses died, and the Holy One blessed be He, in His glory, repaid him, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).

Mekhilta DeRabbi Yishmael, Tractate Vayehi Beshalach 1:5

(Ibid.) "for the L–rd said: Lest the people bethink themselves when they see war": This is the war of Amalek, viz. (Numbers 14:45). "Variantly: "for the L–rd said, etc.": This is the war of the sons of Ephraim, viz. (I Chronicles 7:20-21), and (Psalms 78:9-72). They transgressed the appointed time (for the redemption) and the oath, viz. (Genesis 50:25). "for the L–rd said, etc.": So that they not see the bones of their brethren strewn in Philistia and return (to Egypt). Now does this not follow a fortiori, viz.: If, when He took them in a circuitous way, they said (Numbers 14:4) "Let us make a head and return to Egypt," how much more so if He would take them in a straight way!

Midrash Tanchuma Buber, Shemot 21:1

(Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED . He said to them: Thus did the Holy One say (in Exod. 3:16): I HAVE SURELY THOUGHT OF YOU. (Tanh., Exod. 1:24; Exod. R. 3:8; 5:13; PRE 48; cf. Targum Pseudo-Jonathan, Gen. 50:25; also Gen. R. 97:6.) It was a sign (Gk.: semeion.) for Israel. When any redeemer would come with this sign, I HAVE SURELY THOUGHT OF , they would know that he was a true redeemer. Thus had Joseph told them (in Gen. 50:24): GOD WILL SURELY THINK OF YOU. When (as instructed in Exod. 3:16) mentioned to them , "will surely think of," immediately (according to Exod. 4:31) THE PEOPLE BELIEVED. When Moses and Aaron said to them: Come with us to Pharaoh, the elders of Israel immediately took it upon themselves to go with them.

Midrash Tanchuma, Beshalach 2:1

And Moses took the bones of Joseph (Exod. 13:19). How did Moses know where Joseph’s grave was to be found? They say that only Serah the daughter of Asher had survived from that generation, and that she revealed to Moses where Joseph’s grave was located. The Egyptians had made a metal coffin for him and then sunk it into the Nile. Moses went to the bank of the Nile with a pebble upon which were engraved the words “Ox, arise,” (Mekhilta de-R. Ishmael says that the Tetragrammaton was engraved on the pebble) and called out: “Joseph, Joseph, the time has come for the Holy One, blessed be He, to redeem his children. The Shekhinah and Israel and the clouds of glory await you. If you will reveal yourself, good, but if not, we shall be free of your vow.” (Joseph had made the brothers swear that they should carry his bones out of Egypt (Gen. 50:25).) Whereupon Joseph’s coffin floated to the surface. Do not be surprised at this, for it says elsewhere: As one was felling a beam, the axehead fell into the water, and he cried, and said: “Alas, my master,” for it was borrowed, and the man of God said: “Where fell it” … and he showed him the place. And he cut down a stick, and he cast in thither, and made the iron to swim (II Kings 6:5–6). We can logically conclude that since Elisha, who was only Elijah’s disciple, was capable of making the iron float, surely Moses, Elijah’s teacher, could do as much. (Reasoning here by kal vehomer (an inference from the lesser to the more important), the first of R. Ishmael’s rules of interpretation.)

Pirkei DeRabbi Eliezer 48:17

Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), all appertain to the mystery of the Redemption. With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Lekh Lekha) "Get thee out of thy country, and from thy kindred… unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land of the Philistines, as it is said, "Go from us: for thou art much mightier (Memennu M'ôd) than we" (Gen. 26:16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, as it is said, "Deliver me, I pray thee, (Hazilêne na) from the hand of my brother, from the hand of Esau" (Gen. 32:11). With "Pê" "Pê" Israel was redeemed from Egypt, as it is said, "I have surely visited you, (Paḳôd Paḳadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; and he shall grow up (yizmach) || out of his place, and he shall build the temple of the Lord" (Zech. 6:12). These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit (Paḳôd yiphḳôd) you" (Gen. 1. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. She said to them: There is no reality in the signs. They said to her: He said "Paḳôd yiphḳôd"—"God will surely visit you" (ibid.). She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, ("Paḳôd Paḳadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed in their God and in His messenger, as it is said, "And the people believed, and when they heard that the Lord had visited the children of Israel" (Ex. 4:31).

Shemot Rabbah 20:19

“The children of Israel ascended ḥamushim,” – they ascended armed. “Moses took Joseph’s bones with him, as he had administered an oath to the children of Israel, saying: 'God will remember you; and you shall take my bones up with you from here’” (Exodus 13:19). “Moses took Joseph’s bones.” In his regard the verse says: “The wise hearted will take commandments” (Proverbs 10:8), as all Israel were engaged with silver and gold and Moses was engaged with Joseph’s bones, as it is stated: “Moses took [Joseph’s] bones….” The Holy One blessed be He said to Moses: In your regard, “the wise hearted will take commandments” is fulfilled. Joseph was obligated to his father to bury him because he was his son, but you are not his son and not his grandson, and you were not obligated to involve yourself with him, and [yet] you [have involved yourself in] his burial. Likewise, I, who have no obligation to any creature, I will tend to you and bury you, as it is stated: “He buried him in the canyon” (Deuteronomy 34:6). How did Moses know where Joseph was buried? Some say, Seraḥ daughter of Asher showed him, and he was buried in the Nile. What did Moses do?… (The midrash elsewhere (Tanḥuma (Warsaw ed.), Beshalaḥ 2) describes how Moses cast a shard, on which “arise bull” was written, into the Nile, in order to elevate Joseph’s remains from the riverbed. In Moses’s final blessing, Joseph was described as the “firstborn bull” (Deuteronomy 33:17). He called to him to rise to the surface, and not delay the exodus from Egypt.) Some say he was buried in the palace, in the manner that kings are buried. The Egyptians crafted golden dogs through sorcery, so if a person would come there they would bark and their voices would carry throughout the land of Egypt, a distance of forty days travel. Moses silenced them, as it is stated: “But for all of the children of Israel no dog will extend its tongue” (Exodus 11:7). Moses began screaming: ‘Joseph, Joseph, the time has arrived for what you said: “The Lord will remember you” (Genesis 50:25).’ Immediately, the coffin began rocking and Moses took it, as it is stated: “Moses took Joseph’s bones.” Joseph’s bones travelled with them in the wilderness for forty years. The Holy One blessed be He said to [Joseph]: ‘You said to your brothers: “I will sustain you” (Genesis 50:21) – by your life, you will die and your bones will travel with them in the wilderness for forty years,’ as it is stated: “There were men who were impure by reason of a corpse [nefesh adam]” (Numbers 9:6), and adam refers to none other than Joseph, as it is stated: “He pitched a tent among men [adam]” (Psalms 78:60), and it is written: “He abhorred the tent of Joseph” (Psalms 78:67). (Thus, the tent referred to earlier as “among men [adam]” was in the territory of Joseph, indicating that Joseph is referred to as adam. Consequently, it may be determined that the individuals to whom the verse in Numbers 9:6 refers were those who carried Joseph’s coffin. It was their complaint that led to God’s command that one who is impure from a corpse, and therefore cannot bring the paschal offering, may do so one month later as the ‘minor Pesaḥ.’ ) ‘Thanks to your bones they perform the minor Pesaḥ.’ “As he [Joseph] had administered an oath [hashbe’a hishbia] to the children of Israel” – why twice? It is because he took an oath that he had no grudge against them, and they took an oath to him that they held no grudge against him. Why [does the verse state:] “you shall take my bones up with you from here”? Rabbi Levi said: To what is this matter comparable? It is to a man who put his wine in the cellar. Thieves entered, took the barrel, and went and drank it. The owner of the wine came and found that they had stolen the barrel. He said to them: ‘You drank the wine, restore the barrel to its place.’ So too, Joseph’s brothers abducted him and sold him, and when [the time] came to take his leave from the world, he administered an oath to them. He said to them: ‘Please, my brothers, you abducted me alive from Shekhem, restore my bones to Shekhem.’ That is why it is stated: “The bones of Joseph that the children of Israel took out of Egypt, they buried in Shekhem” (Joshua 24:32).

Shemot Rabbah 21:1

“The Lord said to Moses: ‘Why are you crying out to Me? Speak to the children of Israel and have them set forth’” (Exodus 14:15). “The Lord said to Moses: ‘Why are you crying out to Me?’” That is what is written: “They cried out and the Lord heard” (Psalms 34:18). Why is this so? Isaac bequeathed two inheritances to his two sons: He bequeathed the voice to Jacob, as it says: “The voice is the voice of Jacob” (Genesis 27:22). He bequeathed the hands to Esau, as it is stated: “But the hands are the hands of Esau” (Genesis 27:22). Esau was proud of his inheritance, as it is stated: “Edom said to him: 'You shalt not pass through me, lest with a sword [I will come out against you’]” (Numbers 20:18). Jacob was proud of his inheritance, as it is stated: “We cried out to the Lord, God of our fathers” (Deuteronomy 26:7). In the future, both of them will receive their rewards. Esau will receive his reward, as it is stated: “As My sword has drunk its fill in the heavens; behold, it will descend upon Edom” (Isaiah 34:5). Jacob will receive his reward, as it is stated: “The voice of gladness, the voice of joy” (Jeremiah 33:11). This is why it is written: “They cried out and the Lord heard,” because the children of Israel cried out at the sea, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). The Holy One blessed be He heard their prayer and said to Moses: “Why are you crying out to Me? I already heard their cry .” – “Speak to the children of Israel and have them set forth.”

Sifrei Bamidbar 133:2

Likewise, (Ovadiah 1:1) "The vision of Ovadiah: Thus has said the L-rd G-d to Edom: We have heard a report, etc." Why did Ovadiah prophesy against Edom? To apprise us of the greatness of a tzaddik, who grew up in the lap of an evildoer but did not emulate his deeds, and how great the wickedness of an evildoer, who grew up between two righteous ones and did not emulate their deeds. Esav (Edom) grew up between two righteous ones, Isaac and Rivka, and did not emulate their deeds. Ovadiah grew up between two wicked ones, Achan and Izevel, and did not emulate their deeds. Let Ovadiah come, who grew up between two wicked ones and did not emulate their deeds, and prophecy against Esav, who grew up between two righteous ones, Isaac and Rivka, and did not emulate their deeds. Thus — "The vision of Ovadiah: Thus has said the L-rd G-d to Edom, etc." "of the families of Menasheh the son of Joseph." Just as Joseph held Eretz Yisrael dear (viz. Bereshit 50:25), so did the daughters of Tzelofchad. "And these are the names of his daughters: Machlah, Noah, Choglah, Milkah, and Tirtzah." — But perhaps all who are first in Scripture are first in worth? It is, therefore, written (Bamidbar 36:11) "And Machlah, Tirtzah, Choglah, Milkah, and Noah, the daughters of Tzelofchad, etc." (the order being changed to teach us that they were all of equal worth.)

Quoting Commentary

The text discusses the repetition of the phrase "God will surely remember you" by both Yaakov and Yoseif, highlighting its significance as a sign of a true redeemer. It also explores how suffering can serve as a means of inspiring repentance and prayer, as seen in the Exodus story and throughout Jewish history. Additionally, the text touches on the symbolism of Yoseif's request to have his bones brought out of Egypt, linking it to his Jewish identity and the eventual redemption of the Israelites.

Chizkuni, Exodus 3:18:1

ושמעו לקלן, “they will listen to you (and believe you).” Rashi explains that the reason that the people will immediately believe Moses was that they had a tradition going back to Yaakov according to which their eventual saviour would introduce himself by referring to G-d as having used the words: פקוד פקדתי אתכם, “I have surely remembered you.” Actually, Rashi is not correct, as that tradition only went back to Joseph having used these word in Genesis 50,25.

Minchat Ani on Pesach Haggadah, Magid, In the Beginning Our Fathers Were Idol Worshipers 3:2

One must clarify what the Haggadah means by the expression: “God calculated the end.” What calculation was necessary? Scripture clearly states, “Your seed shall be strangers …four hundred years.” (Gen. 15:13) They were redeemed after 210 years! Since the Holy One moved up the redemption from Egypt it was necessary to reconfigure the calculation. This is the meaning of the third sign (that God gave Moses), changing the river to blood. There is a Midrash that states that the people of Israel had a tradition that any redeemer who used the double expression pakod pakaditi, “I will surely remember you” (Jacob said: God will surely remember you (Genesis 50:24) and Joseph said “God will surely remember you,” (Gen 50:25). Whoever used this expression was giving a sign that he was meant to be a true redeemer of the Jewish people. Moses uses the expression in Exodus 3:16 - "Go and assemble the elders of Israel and say to them: the Lord, the God of your fathers, the God of Abraham, Isaac, and Jacob, has appeared to me and said, 'I will surely remember you and of what is being done to you in Egypt…”) is a true redeemer. Ramban questions this statement: What type of proof is this since Moses might have also been aware of this same tradition? He answers that the Holy One also gave them a tradition that no false redeemer would use the expression. If so then why was it necessary to have this sign? It means that anyone who can explain the meaning of the double expression is a true redeemer. Why then was it necessary to give them a third sign? The third sign was to show them that God would redeem them earlier than was originally prophesized. The Holy One did this to make up for the burden of subjugation which Pharaoh placed on the Israelites, drowning their sons in the Nile River. The word pakad also means to count. The Holy one said to Moses “If they remain in Egypt, I will recount their years of servitude and decrease their number, thus speeding up their redemption.” This is what the Haggadah means when it says that “God calculated the end.”

Peirush Hafla'ah on Pesach Haggadah, Magid, First Fruits Declaration 12:1

Suffering is understood in this passage as a strategy for inspiring repentance and prayer.Rather than punishment, sometimes God causes the people of Israel to suffer so that they will be motivated to cry out to God – It is out of love that God causes such pain, even though it is painful to God to witness this suffering. Rabbi Horowitz offers an extended interpretation of Psalm 116 (part of Hallel which appears in the second half of the Haggadah) which illustrates this interpretation. What was true of the generation of the Exodus is true for future generations as well – and for the future redemption. A long time passed and the king of Egypt died; the Israelites moaned because of their enslavement: The Torah goes on to say: “….their plea ascended to God because of their enslavement.” (Exodus 2:24) Why does the Torah make the statement this way instead of saying, “Their pleas because of their enslavement ascended to God? This verse teaches us that God caused the Israelites to suffer for their benefit. By causing their physical subjugation to be extra severe, the Israelites were roused to repentance and cried out to God within the 400 year period that their subjugation was decreed, thus causing their exile to be shortened. We have already seen that Israel’s exile had more to do with the subjugation of their souls through idolatry than their physical enslavement and oppression. As we see elsewhere, by causing the Israelites to suffer, God could expedite their redemption sooner. The physical enslavement, then, was actually a compassionate act by God to free Israel from Egypt sooner. Israel’s cry ascended to God through the severity of its enslavement. This is what King David meant when he said: “I love Adonai because he hears my pleas; for He turns His ear to me whenever I call. The bonds of death encompassed me; the torments of Sheol overtook me. I came upon trouble and sorrow and I invoked the name of Adonai, “Adonai, save my life!” Adonai is gracious and beneficent; our God (Elohainu) is compassionate.” (Psalms 116:1-4) “I love Adonai because he hears my pleas; for He turns His ear to me whenever I call.” God compassionately aroused the prayers of Israel (through suffering) so that they would be inspired to pray to alleviate the exile of their souls. He caused the subjugation of their bodies to be more severe so that they would not have to wait the 400 years to be taken out of Egypt. They would cry out to God sooner and thereby give God a reason to take them out sooner. “The bonds of death encompassed me; the torments of Sheol overtook me.” God allowed the Egyptians to make the lives of the Israelites bitter through enslavement. God saw that the Israelites were about to descend into the fiftieth gate of impurity. By oppressing them physically, they would cry out to God thus preventing them from reaching the lowest levels of Sheol. (In Kabbalistic thought there are fifty gates of impurity. Had Israel descended into this lowest level or gate of impurity they would no longer be able to be redeemed from slavery. According to Rabbi Horowitz, there is nun verse in the Ashrai, in the alphabetical Psalm 145, because nun is associated with the fiftieth level of impurity. In the Talmud, we learn that this verse was left out of the Ashrai because of the verse, “Fallen (naflah) never to rise again, is maiden Israel…” (Amos 5:2)) “I came upon trouble and sorrow and I invoked the name of Adonai.” This suffering roused Israel to invoke and cry out in the name of God. It is through the suffering of our bodies that our souls are redeemed. “Our God (Elohainu) is compassionate.” Even though Elohainu is usually associated with God’s attribute of judgment, here Elohainu is said to be compassionate. By causing Israel’s suffering God compassionately brings about their redemption sooner! Similarly the sages said that God always introduces the cure before the affliction. The cure was Israel’s oppression and the affliction was the spiritual subjugation of Israel. Similarly, Isaiah said: “In their troubles He was troubled (lo tzar), and the angel of His presence delivered them. In His love and pity He redeemed them, raised them and exalted them, for all time.” (Isaiah 63:9) The ketiv and the k‘ri (Ketiv, the written version of the text and K’ri, the pronounced version of the text refers to a phenomenon in the Bible where the way a word is written is different from the way the word is read.) spell the word the word lo two ways, one with an aleph and the other with a vav. When the word is written with a vav, the verse means, “In all of their troubles, so is He troubled.” And when the word is written with an aleph, the verse is translated, “In all of their troubles God does not mean to trouble them.” Both of these explanations are correct: God feels Israel’s pain in exile but it is not God’s intention to cause Israel pain either. The verse concludes “for all time (olam).” The word olam (See Leviticus 25:46 “You shall keep them for possession for your children after you, for them to inherit for property for all time (l’olam). “ The inheritance understand “for all time” to mean for fifty years of the Jubilee. The same interpretation is now applied to Isaiah 63:9) is used elsewhere as a reference to the Jubilee year which is fifty years. This is an allusion to the fifty days between the Exodus and the giving of the Torah at Sinai. Just as Israel sunk close to the fiftieth gate of impurity, so they now had to ascend to the fiftieth gate of purity which would make them worthy of receiving the Torah. We have many examples in Jewish history in which the suffering of the Jewish people becomes the impetus for their prayers and repentance and, as a result, leads to their redemption. Haman’s decree was ultimately for the welfare of the Jewish people since it inspired sincere repentance. This was true in the time of the Maccabees as well. The Jewish people had become sinful; they were afflicted by the Hellenists (through God’s will) so that they would pray to God and God would save them from their enemies through their repentance. In Psalms, we say “God is close to all who call upon Him, to all who call upon Him in truth.” (Psalm 145) Why do we repeat the same thing twice in this verse? God is close to the Jewish people even before He causes them to call upon Him truth. As we saw in Psalm 116, God arouses our feelings so that we sincerely call upon Him – in that way he can incline Himself toward us in His great love. We find another allusion to the idea that God allows us to suffer out of compassion in the following verses: “I have taken note of you and of what is being done to you in Egypt…They will listen to you…” (Exodus 3:16-18) Commenting on these verses, Rashi says: “Since you will speak to them with this expression (pakod yifkod, “I have taken note”) they will listen to you for this sign is already given to them through Jacob and Joseph for by this expression they would be redeemed.” (See Rashi ad locum. In Genesis 50:24 - 25 the expression, pakod yifkod “I will take note,” appears twice. One is attributed to Jacob and one to Joseph. It appears again in the words which Moses was to speak to the people of Israel.) The letters which follow pay-kuf-dalet, to visit, are tzade-reish-hay, suffering. The word pakad, then, hints that God will only visit Israel when Israel suffers oppression. This is a hint that the cure (pakad) precedes the affliction (tzarah)! The Torah hints at the fact that Israel would be redeemed by Moses. The Ribuah (I am not sure of the meaning of the word ribuah. I assume it means the square of each of the four letters in the Tetragrammaton which comes to 186 – not exact but close!) of the Tetragrammaton is 184 (like the word, pakad) and the gematriah of the name eheyeh, is 161 (This assumes we add up the value of the full names of each of the four letters aleph, hay, yud, hay.) . When we add the sum of these two numbers, they add up to 345, or the gematriah of the name Moshe. “The angel of His presence delivered them,” (Isaiah 63:9) is an allusion to Moses who is referred to as an angel, “God sent an angel who brought them out of Egypt.” (Deuteronomy 6:21) Rashi explains that “the angel” here is Moses. “You have delivered me from death, my ears from tears, my feet from stumbling. I shall walk before the Lord in the land of the living. I trust in the Lord; out of great suffering I spoke and said rashly, “All men are false.”” (Psalm 116: 8-10) Each of the expressions in this verse refers to one of the exiles of the Jewish people: “You have delivered me from death” – refers to Egypt, since we were bitterly oppressed “unto death;” “my ears from tears – refers to Babylonia, since our ancestors sat by the river of Babylon and cried; “my feet from stumbling” – refers to Greece, since they weren’t exiled from their home.” (Even though the Jewish people did not leave their land they lived in exile and oppression at the hands of the Hellenists.) Each exile lasted for limited time but the final exile is the longest; it is referred to in the verse: “I shall walk before the Lord in the land of the living. I trust in the Lord; out of great suffering I spoke and said rashly, “All men are false.”” Regarding this exile the prophet said: “I the Lord will speed it in due time.” (Isaiah 60:22) This means, if Israel merits redemption the Lord will speed up the end; if not, it will come in due time. This is similar to what happened in Egypt. The severity of Israel’s slavery and their oppression brought about a quicker end to the exile. Similarly, by allowing a ruler like Haman, the time of suffering ended quicker. There are two ways in which to bring an end to Israel’s exile more quickly: either through more severe suffering or through sincere repentance. When Israel turns to God in repentance, they are more worthy of redemption sooner and are redeemed with compassion, and they are saved from the birth pangs of the coming of the messiah.

Ramban on Genesis 21:1:1

AND THE ETERNAL ‘PAKAD’ (VISITED) SARAH AS HE HAD SAID. That is, by granting her pregnancy. And the Eternal did unto Sarah as He had spoken by granting her the birth of a son..Thus the words of Rashi. But the word pekidah is only an expression of remembrance and attention to the one who is remembered, such as: G-d will surely remember (‘pakod yiphkod’) you; (Further, 50:25.) I have surely remembered you; (Exodus 3:16.) And Samson remembered his wife by [bringing her] a kid. (Judges 15:1.) Here, too, the sense of the verse is that the Eternal remembered Sarah, and He did to her as He had spoken. This expression is also found in connection with all barren women who later give birth. Thus, in the case of Rachel: And G-d remembered Rachel; (Further, 30:22.) and in the case of Hannah: And G-d remembered her. (I Samuel 1:19.) Similarly, the Rabb is said, (Rosh Hashanah 32b.) “Biblical verses which mention pikdonoth are equivalent to verses which mention Divine remembrances.” (In the Additional Service of the New Year day, ten Biblical verses which speak of Divine remembrance are recited. A verse mentioning pikadon is treated as one mentioning remembrance. Thus, Ramban proves that the word pakad in the verse here can mean “remembered,” and not as Rashi explained it as meaning “granting pregnancy.”)

Rashi on Exodus 3:18:1

ושמעו לקלך AND THEY SHALL HEARKEN TO THY VOICE — as soon as you will mention to them this expression (the double use of the verb פקד as in v. 16) they will hearken to your voice, for they have long had this sign as a tradition from Jacob and Joseph that by mention of this phrase their deliverance will be brought about. Jacob said to them “And God will surely visit you”, and Joseph said to them (Genesis 50:25) “God will surely visit you”.

Rashi on II Chronicles 2:16:1

And Solomon counted all the strangers who were in the land of Israel - Heb. הַגֵּירִים. This is written with the plene spelling, two yuds. In the beginning, when David counted them (I Chron 22:2), they were called הַגֵּרִים with one yud, but Solomon counted them at the time of the deed, when he built; therefore, it is written with the plene spelling. A similar instance: “then you shall bring up my bones from this place.” “With you” is missing in the portion of וַיְחִי (Gen. 50:25), but at the time of the deed (in the portion of בְּשַׁלַּח, Ex. 13:19), when he took them, it is written: “with you.”

Rashi on Judges 21:3:1

Will be eliminated Removed. (פקד is sometimes translated as “remembered” (Bereishis, 50:25). Here, however, the translation is “removed,” or “eliminated.”)

Rashi on Numbers 27:1:1

למשפחת מנשה בן יוסף OF THE FAMILIES OF MANASSEH THE SON OF JOSEPH — Why is this stated? Has it not already been said בן מנשה, and consequently we know that they belonged to the family of Manasseh the son of Joseph?! But it is to suggest the following idea to you: Just as Joseph held the Promised Land dear, as it is said, (Genesis 50:25) “And ye shall bring my bones up (to Palestine) from hence”, so, too, his daughters held the Land dear, as it is said, (v. 4) “Give us an inheritance”; and further to teach you that they were righteous all of them (everyone here mentioned in the pedigree), for in every case where a person’s doings and his ancestors’ doings are nowhere plainly described and Scripture somewhere enters into the details of the pedigree in respect to one of them, tracing his genealogy back to someone worthy of praise, it is evident that the person in question is himself a righteous man and a son of a righteous father. But if it gives his genealogy in connection with something deserving of reprobation, — as, for example, (2 Kings 25:25) “Ishmael the son of Nethanian the son of Elishama came … and smote Gedaliah”, then it is quite certain that all who are mentioned in connection with him were wicked people (Sifrei Bamidbar 133:1).

Redeeming Relevance; Exodus, CHAPTER 6 Clothing Aharon 84

Maybe even more obvious than the oversights of Rivka are those of Pha­raoh. The involuntary Jewish immigrant to Egypt that Pharaoh would raise up could indeed help his new homeland. At the same time, Yosef would also remain distinct. He would never become the complete Egyptian that Pharaoh thought he would become. He may have married an Egyptian priest’s daughter and been given an Egyptian name, but he would always be a Jew. This is symbolized most clearly when he requests in the strongest of terms that his bones be taken out of Egypt when the Jews would eventually leave the country (Bereshit 50:25). (Bereshit 50:25.) Given the fact that Pharaoh is only partially correct in his assessment of Yosef, it should come as no surprise that when Yosef does assume the identity given him by Pharaoh, it complicates matters. For one thing, it allows him to plot some sort of intrigue against his brothers, who would not be able to recognize him in the guise of the “Egyptian man” (as he is described by them). (See Chapter 6 of Redeeming Relevance in Genesis for a discussion of Yosef’s foreignness in the eyes of his brothers. As discussed there, Yosef was truly more capable of being Egyptian than they. Pharaoh may well have sensed this when he made the decision to “clothe” Yosef in Egyptian garb.) But besides the problem it creates for Yosef’s brothers, it also created a problem for the Jews as a whole. Pharaoh’s attempt to determine Yosef’s identity puts a Jew in the national spotlight, something which commonly leads to judging the rest of the Jewish nation according to that Jew’s popularity or unpopularity. Indeed, it is quite possibly Yosef’s austere economic policies that would plant the seeds for the Jews’ oppression in Egypt after his death.

Siftei Chakhamim, Exodus 13:19:2

Why did he not bind his sons by oath. . . Meaning: And then he would not need to make them swear to make their children swear. Rashi answers, “Yoseif said: ‘I was a ruler in Egypt. . .’” This, explains why Rashi asked his question on the verse rather than on his explanation of it. [It is because the repetitive השבע השביע clearly shows that Yoseif made them swear to make their children swear.] Furthermore, [this explains] why Rashi did not ask this question in Bereishis 50:25, where the oath itself is stated. [It is because Rashi’s question arises only due to the words השבע השביע ]. (Devek Tov)

Siftei Chakhamim, Exodus 3:18:2

Elokim will surely consider you. This is puzzling: we do not find such a verse said by Yaakov. Perhaps the answer is: this verse is said twice by Yoseif (Bereishis 50:24, 25), thus Yoseif said one on his own accord, and one he said in the name of his father Yaakov, i.e., Yoseif received [this expression] from his father. (Re”m) So it is written in Pirkei D’Rabbi Eliezer (ch. 48), in Tosafos (Sotah 13a), and in Shemos Rabbah (here and in ch. 5). (Nachalas Yaakov).

The Early Prophets, by Everett Fox, Joshua, Part IV; Last Words, Parting Ceremony 4

Both chapter and book end with three notices related to dying or death. First, Yehoshua himself dies; then comes the final burial of Yosef’s bones, which had been brought up from Egypt at the time of the Exodus (Exod. 13:19), in conformity with his wishes in Gen. 50:24-25; and finally we are told of the death of the High Priest, El’azar. All of these leaders find their resting place on northern soil, traditions that were ultimately incorporated into the final version of the book. That the priestly figure is the last to be mentioned may suggest a priestly editor, or at least one for whom cultic matters were central. At any rate, the death notices signal that the long journey, both literal and figurative, that was begun in the book of Exodus is now over. And “the reader is left with the sense of a perfected past … for now all is well” (Fishbane).

Tribal Lands, Chapter 13; Menasheh 11

“I am about to die. God will surely remember you, and bring you up from this land to the land that He promised on oath to Abraham, Isaac, and Jacob.” So Joseph made the sons of Israel swear, saying, “When God has remembered you, you shall carry up my bones from here.” Genesis 50:24–25

Second Temple

The Holy Word ensured the safe-keeping of Joseph's bones as relics untouched by corruption (Gen. 50:25).

On the Migration of Abraham 4:1

[17] So the Holy Word, deeming it unfitting that pure things should have impure things associated with them, provides for the safe-keeping of Joseph’s bones, by which I mean the only relics of such a soul as were left behind untouched by corruption and worthy of perpetual memory (Gen. 50:25).

Talmud

Rabbi Ḥanina explains that Joseph's request to be buried in Eretz Yisrael shows his concern for the merit of the tunnels, while Rav Yehuda suggests that Joseph was called "Bones" during his lifetime because he did not protest when his brothers referred to his father Jacob as Joseph's servant.

Ketubot 111a:23

On a similar note, you say: “And Joseph took an oath of the children of Israel, saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). Rabbi Ḥanina said: There are inner matters here. Joseph knew concerning himself that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his brothers to carry his coffin four hundreds parasangs to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

Sotah 13b:9

Rav Yehuda says that Rav says: For what reason was Joseph called: Bones, even during his lifetime, as he had his brothers take an oath that “God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25)? Because he did not protest for the honor of his father, as the brothers said to Joseph while unaware of his true identity: “Your servant our father” (Genesis 43:28, 44:31), and Joseph said nothing to them in protest that they referred to his father Jacob as Joseph’s servant.

Tanakh

The daughters of Zelophehad, from the Manassite family, came forward with the names Mahlah, Noah, Hoglah, Milcah, and Tirzah. Moses took the bones of Joseph with him as he had requested, ensuring that the children of Israel would carry them up with them.

Exodus 13:19

And Moses took with him the bones of Joseph, who had exacted an oath from the children of Israel, saying, “God will be sure to take notice of you: then you shall carry up my bones from here with you.”

Numbers 27:1

The daughters of Zelophehad, of Manassite family—son of Hepher son of Gilead son of Machir son of Manasseh son of Joseph—came forward. The names of the daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Targum

Yoseif made the sons of Yisrael swear to bring his bones up from Mizraim when they are delivered by two Deliverers who will remind them to remember the Lord.

Onkelos Genesis 50:25

Yoseif made the sons of Yisrael swear, saying, Elohim will surely consider you, and you shall bring my bones up from here.

Targum Jonathan on Genesis 50:25

And Joseph adjured the sons of Israel to say to their sons Behold, you will be brought into servitude in Mizraim; but you shall not presume to go up out of Mizraim until the time that two Deliverers shall come, and say to you, Remembering, remember ye the Lord. And at the time when ye go up ye shall carry up my bones from hence.

וַיָּ֣מׇת יוֹסֵ֔ף בֶּן־מֵאָ֥ה וָעֶ֖שֶׂר שָׁנִ֑ים וַיַּחַנְט֣וּ אֹת֔וֹ וַיִּ֥ישֶׂם בָּאָר֖וֹן בְּמִצְרָֽיִם׃ 26 E Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt.
The text discusses the descent of Divine light into materiality to elevate Torah, highlighting Joseph's descent to Egypt as an example. Commentary delves into the significance of Joseph's preparation of his own coffin and Moses retrieving his remains. R. Nathan believed Joseph's grave was in royal tombs, emphasizing his righteousness. Musar emphasizes prioritizing spiritual service over bodily pleasures, citing the Zohar as an example. The Patriarchal Narratives in Genesis focus on God's promises and struggles of each generation. In Exodus 40:38, a cloud of יהוה rested over the Tabernacle by day, with fire appearing at night. Targum describes Joseph's embalming and placement in a coffin in Egypt.

Chasidut

The text discusses the concept of Divine light descending into the darkness of materiality to elevate and clarify Torah that has fallen to the lowest levels, as seen in Joseph's descent to Egypt. This descent is likened to death, but even in the lowest levels, Torah bears fruit and is elevated. The importance of looking beyond materiality to see the internal essence of things is emphasized, with a wise person focusing on the root and origin of all things.

Me'or Einayim, Bereshit 2

And you give life to them all (Nehemiah 9:6), you contract, as if it were possible, down to the lowest levels; and a portion of Divinity from above is placed within the darkness of materiality. For the whole essence of the intention is so that the lowest levels can rise above and have the advantage of light over darkness (Ecclesiastes 2:13). And this is the meaning of Joseph’s descent to Egypt, the lowest levels, “the ocean strait;” for through this enjoyment is increased as is written, the advantage of light, that enjoyment advances when it is lifted over darkness, and therefore he is called Joseph, connoting addition [tosefet]. And that is [the meaning of the verse (Gen. 42:1)] when Jacob saw that there was grain [shever] — connoting breakage [shvirah], which are the degenerations of Heavenly Wisdom, Torah that has fallen and broken; all that descends from its level is called “broken.” In Egypt, in the ocean strait: for he saw there degenerations of Torah that fell there and needed to be clarified and elevated. And he said, Go down there (Gen. 42:2) to elevate and descend to bring [them] to the life-force of the root and the self. And that is the meaning of Joseph died (Gen. 50:26), for the fact that the Torah descended until the final level is called “death,” for whatever descends from its level is called “death” (Zohar 3:135b). And they embalmed him (Gen. 50:26): for the Torah is called “Tree of Life,” and with trees we go according to the ripening of fruit, which is to say even though he descended to the final level he bore fruit. And he was put in a coffin (Gen. 50:26), as in the statement [of our Sages] of Blessed Memory, “The Tablets and the Broken Tablets were placed in the ark” (Bava Batra 14b): even the degenerations have elevation to be in the ark just like the Tablets, which are the Torah itself. And we will return to the matter at hand: since in every thing it is the Torah that gives that thing life, one should not look at any thing in its materiality, only at the internality of the thing in the secret of The wise person has his eyes in his head (Ecclesiastes 2:14); and in the Zohar they said, “And where else should a person’s eyes be? Rather, a wise person gazes to see who stands above his head” (Zohar 3:187a), which is to say that in every thing he should gaze toward the beginning of that thing: from where it evolved and who is that thing’s root.

Commentary

The text discusses the embalming and placement of Joseph in a coffin after his death, highlighting the significance of the coffin being prepared by Joseph himself during his lifetime, as well as the intention for his remains to be taken to the Holy Land by his descendants. The commentary also delves into the grammatical nuances of the Hebrew text, such as the use of the word "ויישם" to convey the act of being placed in a coffin. Additionally, the Talmudic tradition of Moses retrieving Joseph's remains is mentioned as a reward for Joseph's care of his father's burial.

Chizkuni, Genesis 50:26:1

ויישם בארון, “he was placed in a coffin;” as opposed to being interred; the reason that he was not interred was so that his descendants when the time came could take his remains with them to the Holy Land as they had sworn to him that they or their children would do.

Chizkuni, Genesis 50:26:2

The construction of ויישם is similar in meaning to ויושם. We find a similar construction in Exodus 30,32: על בשר אדם לא ייסך, “it must not be rubbed on any person’s flesh (skin).”

Chizkuni, Genesis 50:26:3

The prefix letter ב in the word: בארון has the vowel kametz under it. This is meant to inform the reader that the coffin had already been prepared for Joseph during his lifetime, i.e. he was placed in the coffin with which he had been familiar. This is the only one of the patriarchs of which temporary burial in a casket has been reported, as the later generations, who had not even been alive when he died, would transport him from Egypt.

Ibn Ezra on Genesis 50:26:1

AND THEY EMBALMED HIM. The physicians. (The text doesn’t say who embalmed him. However, in view of verse 2, the reference must be to the physicians. Our text is thus abridged. It should have read: And the physicians embalmed Israel (Weiser).)

Ibn Ezra on Genesis 50:26:2

AND HE WAS PUT IN A COFFIN. Someone put him in a coffin. (According to I.E. va-yisem is a kal which means, and he put However, the subject has been omitted. Hence we must interpret it as, and someone put. Similarly the word oto (him) is to be added to the text Hence va-yisem ba-aron should be rendered, and someone put him in a coffin.) The root of va-yisem is yod, sin, mem and follows the paradigm of va-yitzer (formed) (Gen. 2:7). (Va-yitzer is a peh yod, kal. So is va-yisem.) However, Rabbi Jonah, the grammarian, says that va-yisem is vocalized with a chirik in place of a shuruk. (According to Rabbi Jonah ibn Janach va-yisem is a hofal from the root yod, sin, mem meaning, and he was put. However, if va-yisem was a hofal it would have been vocalized va-yusam. Hence Rabbi Jonah says that va-yisem has been vocalized with a chirik in place of a shuruk. According to Rabbi Jonah va-yisem ba-aron is to be rendered: and he was put in a coffin. The advantage of this interpretation is that one does not have to add the pronoun oto (him) to the text and the subject is not omitted from the verse.) However, I consider this interpretation to be far-fetched. (If Scripture intended to use a hofal, it would have vocalized va-yisem like a hofal. In his Sefer Ha-Tzachot I.E. sharply criticizes Ibn Janach for suggesting that Biblical words be read other than as written. I.E. writes, “Only take heed to thyself, and keep thy soul not to believe the words of the grammarian (Ibn Janach) who noted in his book (Sefer Ha-Rikmah) more than a hundred (Biblical) words that require change…Heaven forbid such a notion…his book is fit to be burned.”)

Ibn Ezra on Genesis 50:26:3

[IN A COFFIN.] The reason why ba-aron (in a coffin) is vocalized with a kamatz is that it signifies the coffin which he had prepared for himself. (Be-aron means in a coffin. Ba-aron on the other hand means in the coffin. Hence our verse must be referring to a specific coffin, i.e., to the coffin that Joseph prepared for himself.)

Rabbeinu Bahya, Bereshit 50:26:1

וימת יוסף בן מאה ועשר שנים “Joseph died at the age of one hundred and ten.” According to the Talmud (Sotah 9), Joseph, who had buried his father, received his reward in that someone greater than either he or his father, namely Moses, took care of his earthly remains. Exodus 13,19 relates that Moses took the remains of Joseph. This was not as simple as it seems, and our sages (Tanchuma Beshalach 2) describe how Moses lowered a plate or piece of parchment on which he had written “arise ox” into the river Nile. He called out: “Joseph, Joseph, your brethren are about to be redeemed and your absence is delaying the Presence of G’d from moving with us. If you want to be redeemed and to join our journey, arise! If you fail to arise now, we will be free from the oath you have made us swear to take you along.” All of this had become necessary because the Egyptians had placed Joseph’s body in a metal coffin and had hidden it by lowering it into the river Nile to prevent the Israelites from having access to it. This is the deeper meaning of the final words of the Book of Genesis ויישם בארון במצרים, “he was placed in a coffin in Egypt.” Moses also received a reward for having performed these rites on Joseph by Someone greater than he when G’d Himself buried him (Deut. 34,6). This teaches us that anyone who engages in the performance of מצות can look forward to great reward. Such a reward may accrue to him many years after he performed the good deed in question. If he did not receive his reward for the מצוה while alive on earth, he may be sure that his deed has been recorded by G’d and he will receive the appropriate reward in the hereafter. These considerations are another reason for encouraging people to perform מצות with eagerness instead of dragging their feet while doing so. However, one must be careful not to perform these מצות in order to become known as a pious individual or in order to reap the benefit in terms of honor received by one’s peers. The performance of מצות should only be designed to confer honor on G’d and His Holy Name. The psalmist (Psalms 131,3) expressed it best when he said: ”O Israel wait for the Lord now and forever.” We also have a verse in Psalms 31,25: “be strong and of good courage, all you who wait for the Lord.” A third verse conveying a similar message is found in Jeremiah 17,7: “Blessed is he who trusts in the Lord, whose trust is in the Lord alone.” Finally, Isaiah 26,4 conveys the same message when he wrote: “Trust in the Lord forever and ever, for in The Lord G’d you have an everlasting Rock.”

Rashbam on Genesis 50:26:1

ויישם, as if the Torah had written: ויושם, “he was placed.” We have encountered similar constructions such as in Genesis 9,24 וייקץ נח, where it does not mean “Noach awoke,” but Noach was awoken.” Or, Ezekiel 47,8 the expression המוצאים, where this word is derived from the root יצא and may mean “they were expelled.” (the waters).

Rashbam on Genesis 50:26:2

בארון, in the earth. [I presume that the author means “as opposed to a pyramid, etc.” seeing that ultimately his remains would be removed.” Ed.]

Rav Hirsch on Torah, Genesis 50:26:1

ויישם ist eine dunkle Form. Oben bei Laban (Kap. 24, 33) ist es קרי und כתיב und glaubten wir darin Labans schwankendes Benehmen gegen Elieser gezeichnet zu sehen. Vielleicht deutet es hier auf die im Jakobshause ungewöhnliche Weise hin, die Josef aber aus den vorangehenden Gründen selbst angeordnet hatte, eine Leiche unbegraben im Sarge zu bewahren. Er ließ sich in einen Sarg im Lande Mizrajim legen, wörtlich: er legte (sich) in einen Sarg. Das בארון במצרים dürfte im Gegensatz zu Jakobs Bestattung zu fassen sein. Sein Vater ließ sich sofort nach dem Tode nach Kanaan bringen. Er beschränkte sich darauf, sich in einem Sarge für die einstige Hinaufbringung bewahren zu lassen.

Rav Hirsch on Torah, Genesis 50:26:2

ארון ist ein schöner Ausdruck für: Sarg. Es kommt nur noch bei den Gesetzestafeln und (Kön. II. 12, 10) als Zedakabüchse vor. Beides sind Behälter, in welchen nicht etwas vergraben, sondern für jemanden in Empfang genommen und bewahrt liegen soll, die Heiligungsspenden für das Heiligtum, das Gesetz für Israel. Die Wurzel ארה heißt ja abpflücken, etwas für sich oder andere hinnehmen. Demgemäß ist ארון auch als Sarg ein Behälter, in welchem die von dem Menschen zurückgelassene Hülle .für den Eigner — zeitweilig — aufbewahrt bleibt.

Rav Hirsch on Torah, Genesis 50:26:3

חזק

Sforno on Genesis 50:26:1

ויחנטו אותו ויישם בארון, in the very same casket in which the embalming had taken place. They placed his remains therein and he was never interred in the earth. This is why his casket remained well known throughout the generations. Until “Moses took the bones of Joseph, etc.” (Exodus 13,19)

Steinsaltz on Genesis 50:26

Joseph died at the age of one hundred and ten years. They embalmed him, in accordance with the local custom, and he was placed in a coffin in Egypt.

Tur HaArokh, Genesis 50:26:1

ויישם בארון, “he was placed in a coffin.” Ibn Ezra draws attention to the vowel kametz under the letter ב which suggests that this coffin was a known entity, drawing the conclusion that Joseph, personally, had prepared his coffin prior to his death.

Midrash

R. Nathan believed Joseph's grave was in the royal tombs, Moses identified Joseph's coffin by calling out to him, Joseph deserved to be taken from his grave by Moses due to his efforts in burying Jacob. The sons of Esau chose a king, Bela, who ruled for thirty years, Joseph was made a father figure to Pharaoh's son Migron. The judgment of the wicked in Gehinnom lasts twelve months, the souls of sinners are consumed and scattered, while those who separated from the community are judged forever. Joseph administered an oath for his bones to be brought to Canaan, the tribes embalmed him and placed him in a coffin in Egypt.

Bereshit Rabbah 100:11

“Joseph administered an oath to the children of Israel, saying: God will remember you, and you shall carry up my bones from here” (Genesis 50:25). “Joseph administered an oath to the children of Israel…” – I would think [he demanded they bring his bones to Canaan] immediately. The verse states: “[You shall bring my bones up from here] with you” (Exodus 13:19) – when you will ascend. From where is it derived that they took up the bones of all the tribes with them? As it is stated: “With you.” “Joseph died at the age of one hundred and ten years. They embalmed him, and he was placed in a coffin in Egypt” (Genesis 50:26). “Joseph died at the age of one hundred and ten years. They embalmed him” – who embalmed him? Rabbi Pinḥas and Rabbi Yehuda in the name of Rabbi Neḥemya, Rabbi Yehuda said: The physicians embalmed him. Rabbi Pinḥas said: The tribes embalmed him. That is what is written: “They embalmed him, and he was placed in a coffin in Egypt.” Who are they? “These are the names of the children of Israel who came to Egypt” (Exodus 1:1).

Midrash Tanchuma, Beshalach 2:2

R. Nathan was of the opinion that Joseph’s grave was in the royal tombs, since it is written: And they embalmed him (Gen. 50:26). How, then, did Moses know which one was Joseph’s coffin? He went to the tomb and stood among the coffins and called out: “Joseph, Joseph, the time has come for the Holy One, blessed be He, to redeem his children. The Shekhinah awaits you and Israel, and the clouds of glory await you. If you will make yourself appear good, but if not, we will be free of your vow.” Whereupon Joseph’s coffin began to stir, and Moses took it and departed. This teaches us that just as a man treats others, so they will treat him. Joseph buried his father, as it is said: And Joseph went up to bury his father;and with him went up all the servants … and his brothers (ibid., v. 7). Even though none of his brothers was as famous as he, since he was a ruler in the land, it is written: And he brought up with him both chariots and horses (ibid., v. 9). Therefore, he deserved to be taken from his grave by Moses himself (since he exerted himself in burying Jacob).

Seder Olam Rabbah 3:2

... The judgment of the wicked in Gehinnom lasts twelve months, as it says “And it shall be from new moon to new moon…” (Yeshayahu 66:23) R’ Yochanan ben Nuri says: from Pesach until Atzeret (Shavuot), as it says “…and from Sabbath to Sabbath…” (ibid.) After twelve months the souls of the sinners of Israel who transgressed the Torah and the commandments are consumed and their bodies are consumed and they are turned to dust. Gehinnom spits them out and the wind scatters them underneath the feet of the righteous, as it says “And you shall crush the wicked, for they will be as ash under the soles of your feet…” (Malachi 3:21) But those who separated from the ways of the community, like the Sadducees, and the betrayers and the hypocrites and the heretics, and those who ‘spread their terror in the land of the living,’ and those who denied the resurrection, and those who say Torah is not from heaven, and those who scoff at the words of the Sages – Gehinnom is locked before them and they are judged there forever, as it says “And they shall go out and see the corpses of the people who rebelled against Me…” (Yeshayahu 66:24) Not only this, but the netherworld will cease to be but they will not cease to be, as it says “…and their form will outlast the grave as his dwelling place (zevul).” (Tehillim 49:15) From His dwelling place He will wear out their form, and their form will wear out the netherworld. What caused this to happen to them? Because they stretched out their hands against the dwelling place, as it says ‘as his dwelling place,’ and there is no dwelling place other than the Holy Temple, as it says “I have surely built You a house to dwell in…” (Melachim I 8:13)

Sefer HaYashar (midrash), Book of Genesis, Vayechi 9

And in those days the sons of Esau decided to select a king over them in the land of their ‎possession. And they said to each other: Verily a king shall rule over us, in our land, who will ‎guide us by his counsel, and who will fight our battles with our enemies, and they did so. And ‎all the sons of Esau swore, saying: No one of our brethren shall ever be king over us, but a ‎stranger who is not one of us; for the sons of Esau were greatly embittered, every man against ‎his son, and against his brother, and against his neighbor, on account of the evil which their ‎brethren had done unto them in the war against the sons of Seir, and therefore the sons of ‎Esau swore, that from this day on, no one of their brethren should ever reign over them, but ‎only a stranger, as it is even to this day. And there was a certain man among the people of ‎Augias, king of Danhabah, Bela, the son of Beor, was his name, and he was an exceedingly ‎valiant man, of fine figure and comely appearance, acquainted with all sciences and a man of ‎wisdom and good counsel, and there was not his like among all the people of Augias. - And all ‎the sons of Esau took him, and they anointed him, and they made him king over themselves ‎and they bowed down before him, and they said unto him: May the king live, may the king ‎live. And they spread out a cloth, and every one of them brought unto him nose rings of gold ‎and of silver, and rings and armlets, and they made him very rich in silver and gold, and in onyx ‎and bdellium, and they made for him a royal throne, and they placed a regal crown upon his ‎head, and they built unto him a palace to dwell therein, and he was king over all the sons of ‎Esau. And the people of Augias took their hire for their fighting from the children of Esau, and ‎then they went and returned to their master unto Danhabah at that time. And Bela ruled over ‎the sons of Esau for thirty years. And the sons of Esau dwelt in the land in the place of the ‎children of Seir, whom they exterminated, and they dwelt securely in their land even unto this ‎day. And it came to pass in the thirty-second year of Israel’s going down to Egypt, which was ‎the seventy first year of Joseph’s life, that Pharaoh, king of Egypt, died in the same year, and ‎Migron, his son, reigned instead of him. And Pharaoh commanded Joseph before his death to ‎be a father unto Migron his son, and that Migron should be under Joseph’s hand and advice. ‎And all the people of Egypt listened unto these words, and they agreed that Joseph should ‎rule over them, for all Egypt loved Joseph even as they loved him in former days. And Migron ‎was sitting upon the throne of his father, and he was king instead of his father in those days. ‎And Migron was forty-one years of age when he was made king, and he ruled over Egypt for ‎forty years,

Musar

The commentary in Kav HaYashar 61:4 emphasizes the importance of prioritizing spiritual service over bodily pleasures, warning against indulging in desires that may lead to sin. The Zohar is cited as an example of righteous behavior, highlighting the significance of maintaining one's covenant with God. In Shenei Luchot HaBerit, the different burial situations of Jacob, Joseph, and Moses are discussed in relation to their spiritual connection and level of righteousness, with Jacob being portrayed as the original "husband" of the divine presence.

Kav HaYashar 61:4

If a person is drawn after bodily pleasure and the passions of his mind, to the neglect of his Creator’s service, he allows himself to be caught in an evil trap. For in consequence, he will not merit proper burial in a coffin. See the Zohar (2:214b) which elaborates on the principle exemplified by the righteous Yosef, who guarded his covenant [of circumcision] and merited that it be stated of him, “he was placed in a coffin in Egypt” (Bereishis 50:26). One who follows his appetites and heartstrings, by contrast, will inevitably stumble in the sin of wasting seed. Therefore, let whoever fears and trembles at the word of Hashem heed this worthwhile piece of advice. Let him view eating or even tasting before praying as equivalent to consuming non-kosher food. And let him pray with weeping and supplication that Hashem enable him to be satisfied with a minimal amount of food and drink so that he will not need to engage in profuse eating and drinking.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayechi, Torah Ohr 10

The Zohar writes at the end of פרשת וזאת הברכה: "We have learned that Jacob, Moses, and Joseph pursued a similar path. Jacob died and was buried in ארץ ישראל, both flesh and bones. Joseph had only his bones buried in ארץ ישראל. Moses had neither his flesh nor his bones buried in ארץ ישראל. What is the reason for this? Jacob was the original "husband" of the שכינה called "Matronita." [We have explained how Jacob's name was engraved on the throne of G–d. The throne is a form of the "upper" שכינ ה also identified with the emanation בינה, which is perceived of as female. The "lower" שכינה is the emanation מלכות. In either case, both at the beginning of his career and at its end, Jacob is perceived as the "husband" of that level of the שכינה. Ed.]

Quoting Commentary

The Patriarchal Narratives in Genesis focus on the themes of God's promises and blessings, as well as the struggles of each generation to understand and walk in accord with God. These stories involve testing, sibling rivalry, and a sense of physical unsettledness, with God often taking on the role of a father figure for the characters. The structured life spans of the Patriarchs and details in the stories anticipate the later Exodus of the Israelites from Egypt. The Yosef narratives, forming a coherent whole, emphasize extreme emotions, dreams, and a classic rags-to-riches plot with a moralistic theme. The book of Genesis as a whole explores themes of origins, order, blessing, covenant, punishment, sibling conflict, and testing, with a focus on continuity and the role of God in human history.

Bartenura on Mishnah Meilah 6:1:6

גלוסקמא (chest/case) – in the Greek language, they call a chest/case a גלוסקמא (Genesis 50:26): “and placed in a coffin [in Egypt],” the Aramaic Targum/translation “and they placed him in a chest.”

Chizkuni, Exodus 30:32:1

לא ייסך, “it shall not be poured;” an unusual formulation, meaning the same as if it had been spelled לא יוסך. We encounter a similar pattern in Genesis 50,26 in connection with Joseph’s temporary burial in Egypt, where the Torah reports that his remains were preserved in a casket, by writing: ויישם בארון במצרים, “he was placed in a casket in Egypt,” instead of writing: ויושם.

Radak on Genesis 24:33:1

ויושם, the word is spelled ויישם, “he placed,” although it is read as vayussam, “it was placed.” We find a similar anomaly in Genesis 50,26 when placing Joseph’s remains in a coffin is reported. The root of the verb is ישם.

The Five Books of Moses, by Everett Fox, Genesis, On the Book of Genesis and Its Structure 2-47

THE TEXT OF GENESIS SEEMS TO SPEAK WITH MANY VOICES. FOR A BOOK WHOSE BASIC arrangement is chronological, tracing the history of a single family, it exhibits a good deal of discontinuity on the surface. Here time flows uniformly, there it takes startling jumps; fragments are followed by more or less full-blown tales; genres alternate, from mythic to genealogical to folkloristic. In addition, scholars often portray Genesis as a collection of historically diverse materials that were compiled by scribes for whom deviating from received tradition was anathema. Hence the repetitions, the inconsistencies, and the irregular pacing. Is Genesis then, at best, a collection of stories related to the origins of Israel, with most of its seams still showing? Such an assessment does not do justice to what must have been a complex process of addition and growth or to the final product. An overview of the book does produce a certain scheme; at some point in the text’s history a coherent picture must have begun to emerge from the disparate materials handed down. For the modern reader, utilizing the Buber-Rosenzweig method of focusing on repeating words and key themes as the text presents them may make it possible to generalize about the organization of the book and also to speculate on its overall intent in the form in which it has come down to us. On its most obvious level Genesis is a book about origins. It seeks to link the origin of the people of Israel with that of the world, relating in the process how various human characteristics and institutions arose. On the surface this parallels much of ancient literature and folklore. All peoples are interested in their own beginnings, picturing them in a way which validates their present existence. Genesis, however, is different in that, like the rest of the Torah, it downplays the heroic element of the people’s origins and in its place stresses God’s role in them. Moreover the one great omission—the origin of God—establishes from the beginning a unique basis for a tribal chronicle. From Genesis and subsequent books we learn primarily about God’s relationship to the people and what he expects of them; almost everything else is subordinated to this purpose. Preliminarily one can speak of at least seven major themes whose recurrence establishes their importance in the book: 1. Origins: Of the world, of humanity, and of the people of Israel. 2. Order/Meaning in History: By means of stylized or patterned chronology—reliance on certain round numbers such as 3, 7, and 40—it is suggested that human events are not random but somehow planned. 3. Blessing: From creation onward God bestows blessings on his creatures in general and on the fathers and mothers of Israel in particular. 4. Covenant: God concludes agreements with human beings. 5. God Punishes Evildoing: God is provoked to anger not by his capriciousness but by human failure to uphold justice and morality. 6. Sibling Conflict, with the Younger Usually Emerging the Victor: The order of nature (primacy of the firstborn) is overturned, demonstrating that God, not nature, is the ruling principle in human affairs. 7. Testing: God tests those who are to carry forth his mission; the result is the development of moral character. Superseding these important themes, which occur throughout the Bible in various forms, is the dominant one of continuity, represented by the unifying word in Genesis toledot (“begettings”). The word appears eleven times, often accompanied by long genealogical lists. The names may deflect attention from what is central to Genesis. The major thrust of the book would seem to be toward human fecundity, following the early divine command to “bear fruit and be many” (1:28), and pointing toward the eventual fecundity of the people of Israel (which will only be realized in the book of Exodus). Such an emphasis seems appropriate in a book about origins. Ironically, however, the undercurrent in Genesis points not to life and its continuation, but rather to its threatened extinction. In story after story the protagonist, his people, and occasionally the entire world are threatened. In at least one case (Avraham) a perfectly legal and natural solution is found—the birth of Yishmael as his heir—only to be rejected by God in favor of a more difficult one: a son born to an elderly woman. It is clear that the stress on continuity and discontinuity has one purpose: to make clear that God is in control of history. Human fertility and continuity in history come not from magical rites or from the arbitrary decisions of the gods, but from a God who bases his rule on justice. Nature disappears as a ruling factor in human affairs, replaced by a principle of morality which is unshakable precisely because it comes from a God who is beyond the rules of nature. But the result is a book which abounds in tension. From the beginnings of human history (Chap. 4) we encounter contradictions and opposites, whether on a small scale (fertility and barrenness) or a large one (promise and delayed fulfillment). Nowhere is this so clear as in the dramatic high point of the book, Chap. 22. As Avraham stands with knife upraised, the entire enterprise of Genesis hangs in the balance. But the entire book is replete with such tensions and continuity-threatening situations. There are barren wives, brothers vowing to kill brothers, cities and even a world being destroyed by an angry God. The main characters of Genesis thus emerge as survivors, above all else. Noah sets the pattern, but he is merely the first, and too passive an example. The Patriarchs must brave hostile foreigners, bitter intrafamily struggles, and long wanderings before they can find peace. While by the end of the book many of the tensions have been resolved, one conspicuously has not: God’s promise of the land of Canaan. As the book ends, “in Egypt,” we are left to ponder how this God, who keeps his promises to “those who love him” (Ex. 20:6), will bring the people back to their land—a land inhabited by someone else and in which the Children of Israel own only a burial site. Yet despite the tension, we may assume from the experiences of the Patriarchs that God will indeed “take account of” the Israelites (50:24), that he will take whatever ill has been planned against them and “plan-it-over for good” (50:20). A word should also be said here about hero traditions. In the great epics of the ancient world the hero often stands as a lonely figure. He must overcome obstacles, fight monsters, acquire helpers (whether women, “sidekicks,” or magic objects); and his triumph in the end signals man’s triumph over his archenemy, Death. Every battle won, every obstacle hurdled, is psychologically a victory for us, the audience, a cathartic release from our own frustrating battle against death. The Bible sees things rather differently. Death is also overcome, but not only by the individual’s struggle. It is rather through the covenant community, bound together by God’s laws and his promises, that the heroic vision is lived out. Despite the triumphs of the characters in Genesis, it is really in the book of Exodus that the great battle scenes (the plagues in Egypt, the Red Sea) and meetings with the divine (Mount Sinai) take place. And it is therefore God himself who is most properly the “hero” of these stories. No major character in Genesis achieves success without depending fully on God, and the standards that are held up to them are ultimately seen as God’s own, to be imitated by imperfect humankind. The book of Genesis falls naturally into four large sections. The first, usually termed the “Primeval History” (Chaps, 11–11), begins with creation and progresses through the early generations of humanity, ending in Mesopotamia. The second (Chaps. 12 through 25:18) is the cycle of stories concerning Avraham, the father of the people of Israel. Part III (Gen. 25:19 through Chap. 36) deals in the main with stories about his grandson Yaakov. The final section (Chaps. 37–50) is the tale of Yosef and of how the Children of Israel came to live in Egypt (thus paving the way for the book of Exodus). The following skeletal outline will lay out some of the interesting structural features of the book. There is an elemental symmetry that emerges from the four sections; further comments, especially about how the sections cohere, will be found in the explanatory material accompanying the text in this volume. I. Chosen Figure (Noah) Sibling Hatred (Kayin–Hevel), with sympathy for youngest Family Continuity Threatened (Hevel murdered) Ends with Death (Haran, Terah; Sarai barren) Humanity Threatened (Flood) Ends Away from Land of Israel (“In Harran”) II. Chosen Figure (Avraham) Sibling Hatred (Yishmael–Yitzhak) Implied, with sympathy for youngest Family Continuity Threatened (Sarai barren, Yitzhak almost sacrificed) Ends with Death (Sara, Avraham) Rivalry Between Wives (Hagar–Sarai) Barren Wife (Sarai) Wife–Sister Story (Chaps. 12 and 20) Ends with Genealogy of Non-Covenant Line (Yishmael) III: Chosen Figure (Yaakov) Sibling Hatred (Esav–Yaakov), with sympathy for youngest Family Continuity Threatened (Yaakov almost killed) Ends with Death (Devora, Rahel, Yitzhak) Rivalry Between Wives (Lea–Rahel) Barren Wife (Rahel) Wife–Sister Story (Chap. 26) Ends with Genealogy of Non-Covenant Line (Esav) IV Chosen Figure (Yosef) Sibling Hatred (Brothers–Yosef), with sympathy for youngest Family Continuity Threatened (Yehuda’s sons die; Yosef almost killed; family almost dies in famine) Ends with Death (Yaakov, Yosef) Humanity Threatened (Famine) Ends Away from Land of Israel (“In Egypt”) There is of course great variety within this bare structure; each version of a motif has its own special characteristics and emphases. Yet the patterning observed above gives the book a general coherence, above and beyond differences. It also demonstrates a conscious hand at work, one concerned about the texture of the book as a whole and able, despite the possible rigidity of what had been handed down, to shape the received material into a plastic and breathing unity. Two general observations about Genesis will round out the picture here. First, as the book progresses there is a tendency for the style of the literature to become smoother. The abrupt changes and sometimes fragmentary nature of the material in Part I, and the vignettes built around Avraham’s life in Part II, give way to a greater coherence and concentration in Part III, and finally to a relatively flowing and psychologically complete narrative in Part IV Along with this, the characters in the latter half of the book seem to be more changeable and human, in contrast to Noah and Avraham, who often appear almost perfect models of piety. Second, contact with God becomes less and less direct as Genesis moves on. Avraham’s dreams and visions seem a far cry from Adam’s conversations with God in the garden (although see Chap. 18); Yaakov’s encounters with God are less frequent than Avraham’s; and finally, Yosef never has a conversation with God, although he receives dream interpretations from him. This process of distancing may reflect an often-observed tendency in religions to think of primeval times as a “golden age” of closeness between gods and men, as contrasted to today (whenever one is writing), when humankind finds itself tragically distant from the divine and in need of communication.

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef 2-7

THE STORIES ABOUT THE LAST PATRIARCH FORM A COHERENT WHOLE, LEADING SOME to dub it a “novella.” It stands well on its own, although it has been consciously and artfully woven together into both the Yaakov cycle and the entire book. Initially the tale is one of family emotions, and it is in fact extreme emotions which give it a distinctive flavor. All the major characters are painfully expressive of their feelings, from the doting father to the spoiled son, from the malicious brothers to the lustful wife of Potifar, from the nostalgic adult Yosef to the grief-stricken old Yaakov. It is only through the subconscious medium of dreams, in three sets, that we are made to realize that a higher plan is at work which will supersede the destructive force of these emotions. For this is a story of how “ill”—with all its connotations of fate, evil, and disaster—is changed to good. Despite the constant threat of death to Yosef, to the Egyptians, and to Binyamin, the hidden, optimistic thrust of the story is “life,” a word that appears in various guises throughout. Even “face,” the key word of the Yaakov cycle which often meant something negative, is here given a kinder meaning, as the resolution to Yaakov’s life. A major subtheme of the plot is the struggle for power between Re’uven and Yehuda. Its resolution has implications that are as much tribal as personal, for the tribe of Yehuda later became the historical force in ancient Israel as the seat of the monarchy. Although many details of the narrative confirm Egyptian practices, those practices actually reflect an Egypt considerably later than the period of the Patriarchs (Redford). Of interest also is the prominence of the number five in the story, a detail that is unexplained but that gives some unity to the various sections of text. In many ways the Yosef material repeats elements in the Yaakov traditions. A long list could be compiled, but let us at least mention here sibling hatred, exile of the hero, foreign names, love and hate, dreams, and deception—even so detailed as to duplicate the use of a goat-kid. But its focusing on a classic rags-to-riches plot, with the addition of a moralistic theme, make the Yosef story a distinctive and always popular tale, accessible in a way that the more difficult stories of the first three parts of Genesis are not.

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, The End of the Matter 1

Genesis 50:15-26

The Five Books of Moses, by Everett Fox, Genesis, Part IV; Yosef, The End of the Matter 2-3

Drawing out the tension inherent in the Patriarchs’ family relationships to the very end, the text repeats an earlier situation in Yaakov’s life—his brother’s feelings of “grudge” and threats to kill him—in the guise of his sons’ fears toward Yosef. Here, however, there can be no question of personal vengeance, since Yosef sees the brothers’ betrayal of him as but part of a larger purpose. In his words of v.20, “God planned-it-over for good … to keep many people alive,” the text resolves two of the great hanging issues that have persisted throughout Genesis: sibling hatred and the threat to generational continuity. Left hanging, of course, is the issue of the promised land, since the narrative concludes “in Egypt,” but these final chapters lead to the assurance that God will “take account” (vv.24–25) of the Sons of Israel, as they are soon to be termed.

The Five Books of Moses, by Everett Fox, Genesis, The Patriarchal Narratives 2-7

THE STORIES ABOUT THE FATHERS AND MOTHERS OF ISRAEL, AS A COLLECTION, ARE almost contrapuntal in their richness. Life experiences are repeated and common themes recur; yet at the same time there is a remarkable variety of personalities. Two prominent themes throughout are God’s promises (of land and descendants) and his blessing. The texts revolve around the question of whether and how God will fulfill his promises, and how people will effect the transfer of the blessing. Each generation portrayed in the narratives must deal with the inherent tensions raised by these questions, since their resolution does not occur easily. The stories are also marked by each figure’s struggle to develop a concept of the religious life, of “walking in accord with God.” Each one carves out his own distinct path, to arrive at a mature understanding of what it means to be a father of the people of Israel. In order to bring about such an understanding, God apparently “tests” them in both obvious and more oblique ways, often against a backdrop of bitter sibling rivalry. One also observes a physical unsettledness about the Patriarchs’ quest; only Yitzhak is spared the wanderings that occur so regularly in the stories. Rather interestingly, although the texts purport to be about “fathers,” it is God himself who most consistently fits that role for the characters. God acts in loco parentis for each of the Patriarchs, always, significantly, after the loss of the human father. He first appears to Avraham after the death of Terah; to Yitzhak after that of Avraham; to Yaakov after he leaves home (and a seemingly dying father); and he helps Yosef directly, after he has left his father’s home. Numbers play an important role in the Patriarchal stories, as they did in Part I. It has been pointed out (see Sarna 1966) that the life spans of the Patriarchs fit into a highly ordered pattern. Avraham lives for 175 years, equaling 7 × 52; Yitzhak, for 180 years, equaling 5 × 62; and Yaakov, for 147 years, or 3 × 72. This is unmistakably a purposeful scheme, meant to convey that human history is orderly and meaningful. Similarly an examination of the stories reveals that Avraham lives for 75 years in the lifetime of his father and 75 years in the lifetime of his son, while Yaakov spends 20 years away from his father, with Yosef roughly following suit in the next generation. Last, it should be noted that the Patriarchal stories in various details anticipate the later Exodus of the Israelites from Egypt. The specific references will be mentioned in the Notes.

Tanakh

In Exodus 40:38, the text describes how a cloud of יהוה rested over the Tabernacle by day, with fire appearing in it by night, visible to all the house of Israel during their journeys.

Exodus 40:38

For over the Tabernacle a cloud of יהוה rested by day, and fire would appear in it (in it I.e., in the cloud.) by night, in the view of all the house of Israel throughout their journeys.

Targum

Yoseif died at the age of 110 and was embalmed and placed in a coffin in Egypt, according to Onkelos. Targum Jonathan adds that he was embalmed with perfumes and submerged in the Nile in Egypt. Targum Jerusalem simply states that he was embalmed and placed in a coffin in Egypt.

Onkelos Genesis 50:26

Yoseif died being a hundred and ten years old. They embalmed him and he was placed in a coffin in Egypt. Chazak

Targum Jerusalem, Genesis 50:26

And they embalmed him, and laid him in an ark in the land of Mizraim.

Targum Jonathan on Genesis 50:26

And Joseph died, the son of a hundred and ten years. And they embalmed him with perfumes, and laid him in an ark, and submerged him in the midst of the Nilos of Mizraim.